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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Wherein the apostle describes the duties of husbands and wives one to another, beginning with the duty of the wife, ver. 1-7. He exhorts Christians to unity, love, compassion, peace, and patience under sufferings; to oppose the slanders of their enemies, not by returning evil for evil, or railing for railing, but by blessing; by a ready account of their faith and hope, and by keeping a good conscience, ver. 8-17. To encourage them to this, he proposes the example of Christ, who suffered, the just for the unjust, but yet punished the old world for their disobedience, and saved the few who were faithful in the days of Noah, ver. 18, to the end.
Adam Clarke: Commentary on the Bible - 1831
The duty of wives to their husbands, how they are to be adorned, and be in subjection as Sarah was to Abraham, Pe1 3:1-6. The duty of husbands to their wives, Pe1 3:7. How to obtain happiness, and live a long and useful life, Pe1 3:8-11. God loves and succours them that do good; but his face is against the wicked, Pe1 3:12, Pe1 3:13. They should suffer persecution patiently, and be always ready to give a reason of the hope that is in them; and preserve a good conscience, though they suffered for righteousness, Pe1 3:14-17. Christ suffered for us, and was put to death in the flesh, but quickened by the Spirit, Pe1 3:18. How he preached to the old world, while Noah was preparing the ark, Pe1 3:19, Pe1 3:20. The salvation of Noah and his family a type of baptism, Pe1 3:21. Christ is ascended to heaven, all creatures being subject to him, Pe1 3:22.
Albert Barnes: Notes on the Bible - 1834
3:0: This chapter embraces the following subjects:
I. The duty of wives, Pe1 3:1-6. Particularly:
(a) that their conduct should be such as would be adapted to lead their unbelieving husbands to embrace a religion whose happy influence was seen in the pure conduct of their wives, Pe1 3:1-2.
(b) In reference to dress and ornaments, that they should not seek that which was external, but rather that which was of the heart, Pe1 3:3-4.
(c) For an illustration of the manner in which these duties should be performed, the apostle refers them to the holy example of the wife of Abraham, as one which Christian females should imitate, Pe1 3:5-6.
II. The duty of husbands, Pe1 3:7. It was their duty to render all proper honor to their wives, and to live with them as fellow-heirs of salvation, that their prayers might not be hindered; implying:
(1) that in the most important respects they were on an equality;
(2) that they would pray together, or that there would be family prayer; and,
(3) that it was the duty of husband and wife so to live together that their prayers might ascend from united hearts, and that it would be consistent for God to answer them.
III. The general duty of unity and of kindness, Pe1 3:8-14. They were:
(a) to be of one mind; to have compassion; to love as brethren, Pe1 3:8.
(b) They were never to render evil for evil, or railing for railing, Pe1 3:9.
(c) They were to remember the promises of length of days, and of honor, made to those who were pure in their conversation, and who were the friends of peace, Pe1 3:9-10.
(d) They were to remember that the eyes of the Lord were always on the righteous; that they who were good were under his protection, Pe1 3:12; and that if, while they maintained this character, they were called to suffer, they should count it rather an honor than a hardship, Pe1 3:13-14.
IV. The duty of being ready always to give to every man a reason for the hope they entertained; and, if they were called to suffer persecution and trial in the service of God, of being able still to show good reasons why they professed to be Christians, and of so living that those who wronged them should see that their religion was more than a name, and was founded in such truth as to command the assent even of their persecutors, Pe1 3:15-17.
V. In their persecutions and trials they were to remember the example of Christ, his trials, his patience, and his triumphs, Pe1 3:18-22. Particularly:
(a) the apostle refers them to the fact that he had suffered, though he was innocent, and that he was put to death though he had done no wrong, Pe1 3:18.
(b) He refers them to the patience and an age of great and abounding wickedness, when in the person of his representative and ambassador Noah, he suffered much and long from the opposition of the guilty and perverse people who were finally destroyed, and who are now held in prison, showing us how patient we ought to be when offended by others in our attempts to do them good, Pe1 3:19-20.
(c) He refers to the fact that notwithstanding all the opposition which Noah met with in bearing a message, as an ambassador of the Lord, to a wicked generation, he and his family were saved, Pe1 3:21. The design of this allusion evidently is to show us, that if we are patient and forbearing in the trials which we meet with in the world, we shall be saved also. Noah, says the apostle, was saved by water. We, too, says he, are saved in a similar manner by water. In his salvation, and in ours, water is employed as the means of salvation: in his case by bearing up the ark, in ours by becoming the emblem of the washing away of sins.
(d) The apostle refers to the fact that Christ has ascended to heaven, and has been exalted over angels, and principalities, and powers; thus showing that having borne all his trials with patience he ultimately triumphed, and that in like manner we, if we are patient, shall triumph also, Pe1 3:22. He came off a conqueror, and was exalted to the highest honors of heaven; and so, if faithful, we may hope to come off conquerors also, and be exalted to the honors of heaven as he was. The whole argument here is drawn from the example of Christ, first, in his patience and forbearance with the whole world, and then when he was personally on the earth; from the fact, that in the case of that messenger whom he sent to the ungodly race before the flood, and in his own case when personally on earth, there was ultimate triumph after all that they met with from ungodly people; and thus, if we endure opposition and trials in the same way, we may hope also to triumph in heaven with our exalted Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pe1 3:1, He teaches the duty of wives and husbands to each other; Pe1 3:8, exhorting all men to unity and love; Pe1 3:14, and to suffer persecution; Pe1 3:19, He declares also the benefits of Christ toward the old world.
Geneva 1599
Likewise, (1) ye wives, [be] in subjection to your own husbands; (2) that, if any obey not the word, they also may without the word be won by the conversation of the wives;
(1) In the third place he sets forth the wives' duties to their husbands, commanding them to be obedient. (2) He speaks namely of those who had husbands who were not Christians, who ought so much the more be subject to their husbands, that by their honest and chaste conversation, they may win them to the Lord.
John Gill
INTRODUCTION TO 1 PETER 3
In this chapter the apostle instructs wives how to behave towards their husbands, and husbands how to behave towards their wives; and then exhorts to various things common to all Christians, and particularly to suffer patiently for righteousness sake; to which he encourages them from the sufferings of Christ, and the benefits resulting from them, on which he enlarges to the end of the chapter. He begins with the duty of wives to their husbands, even unbelieving ones, which is subjection to them, urged from the profitable effect of it; since hereby they might be won over to the Christian religion, without the use of the word, as a means, by their conversation, which is explained of chastity and fear, 1Pet 3:1. And he proceeds to give some advice about their apparel, that they should have a greater regard to internal ornaments; particularly meekness and quietness of spirit, which is highly esteemed of by God, rather than to outward adorning; and which he enforces by the examples of godly women in former times, who were so adorned, and were subject to their husbands, particularly Sarah, the wife of Abraham, 1Pet 3:3. And next the apostle directs husbands how to conduct towards their wives, to dwell with them, and honour them, because vessels, and weaker vessels, and also heirs of the same grace of life; and besides, to use them ill would be an hinderance of their praying together, 1Pet 3:7. And then follow various exhortations to unity of judgment, compassion, brotherly love, pity, courteousness, and patience under the reproaches and revilings of men, which is the way to inherit a blessing they are called unto, 1Pet 3:8 and that these are incumbent on the saints, and that they shall be blessed, who are helped to regard them, is proved by some passages out of Ps 34:12, which passages are cited, 1Pet 3:10. And in order to encourage to the exercise of the above things, the apostle suggests, that they that so behaved should not be hurt by any; and if they did suffer for righteousness sake from wicked men, yet still they would be happy; nor should this deter them from making a public confession of their faith; to which should be added a good conscience and conversation, to the shame and confusion of them that spoke evil of them, and accused them, 1Pet 3:13. And though they were distressed and injured by men, they should not be cast down, nor murmur, since it was the will of God it should be so; and since it was better to suffer for doing well than for doing ill; and especially the example of Christ should animate to patience, since he, an innocent person, suffered for the sins of unjust men, to reconcile them to God; and he is now glorified and happy, and so will his people be, 1Pet 3:17. And having made mention of his being quickened by the Spirit, the apostle takes occasion from hence of observing, that by the same Spirit Christ preached in the times of Noah to disobedient persons, whose spirits were now in hell; and he takes notice of the longsuffering of God in that dispensation towards them, and of the goodness of God in saving Noah, and his family, in the ark, which was a figure of baptism; of which some account is given what it is, and is not, and which saves by the resurrection of Christ, 1Pet 3:19 who is described by his ascension to heaven, session at the right hand of God, and dominion over angels, authorities, and powers, 1Pet 3:22.
John Wesley
If any - He speaks tenderly. Won - Gained over to Christ.
Robert Jamieson, A. R. Fausset and David Brown
RELATIVE DUTIES OF HUSBANDS AND WIVES: EXHORTATIONS TO LOVE AND FORBEARANCE: RIGHT CONDUCT UNDER PERSECUTIONS FOR RIGHTEOUSNESS' SAKE, AFTER CHRIST'S EXAMPLE, WHOSE DEATH RESULTED IN QUICKENING TO US THROUGH HIS BEING QUICKENED AGAIN, OF WHICH BAPTISM IS THE SACRAMENTAL SEAL. (1Pe. 3:1-22)
Likewise--Greek, "In like manner," as "servants" in their sphere; compare the reason of the woman's subjection, 1Cor 11:8-10; Ti1 2:11-14.
your own--enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek, "idios," "one's own peculiarly," is used, while the wives of men are designated only by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to "her own spouse (1Cor 14:34-35, "Let them ask their own [idious] husbands at home"); an attachment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation [STEIGER].
that, if--Greek, "that even if." Even if you have a husband that obeys not the word (that is, is an unbeliever).
without the word--independently of hearing the word preached, the usual way of faith coming. But BENGEL, "without word," that is, without direct Gospel discourse of the wives, "they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking" [Å“CUMENIUS]. "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain" [LEIGHTON]. "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation" [CLEMENT OF ALEXANDRIA].
3:13:1: Սոյնպէս եւ կանայք հնազա՛նդ լինել արանց իւրեանց. զի եթէ իցեն նոքա ապստա՛մբք ՚ի բանէ անտի, յաղագս կանանց գնացից, եւ առանց բանին իսկ շահեսցին[3024], [3024] Ոմանք. Նոյնպէս եւ կանայք։ Ոսկան. Զի եթէ են նոքա... գնացից, առանց բա՛՛։
1 Այսպէս էլ դուք, կանա՛յք, հնազա՛նդ եղէք ձեր մարդկանց, որպէսզի, եթէ նրանցից ոմանք չհնազանդուեն Խօսքին, իրենց կանանց ընթացքի շնորհիւ եւ առանց խօսքի իսկ շահուած լինեն՝
3 Նմանապէս կիները հնազանդ պէտք է ըլլան իրենց այրերուն, որպէս զի եթէ ոմանք խօսքին հնազանդ չըլլան ալ, առանց խօսքի շահուին իրենց կիներուն վարուելակերպովը՝
Սոյնպէս եւ կանայք հնազանդ լինել արանց իւրեանց, զի եթէ իցեն նոքա ապստամբք ի բանէ անտի, յաղագս կանանց գնացից եւ առանց բանի իսկ շահեսցին:

3:1: Սոյնպէս եւ կանայք հնազա՛նդ լինել արանց իւրեանց. զի եթէ իցեն նոքա ապստա՛մբք ՚ի բանէ անտի, յաղագս կանանց գնացից, եւ առանց բանին իսկ շահեսցին[3024],
[3024] Ոմանք. Նոյնպէս եւ կանայք։ Ոսկան. Զի եթէ են նոքա... գնացից, առանց բա՛՛։
1 Այսպէս էլ դուք, կանա՛յք, հնազա՛նդ եղէք ձեր մարդկանց, որպէսզի, եթէ նրանցից ոմանք չհնազանդուեն Խօսքին, իրենց կանանց ընթացքի շնորհիւ եւ առանց խօսքի իսկ շահուած լինեն՝
3 Նմանապէս կիները հնազանդ պէտք է ըլլան իրենց այրերուն, որպէս զի եթէ ոմանք խօսքին հնազանդ չըլլան ալ, առանց խօսքի շահուին իրենց կիներուն վարուելակերպովը՝
zohrab-1805▾ eastern-1994▾ western am▾
3:11: Также и вы, жены, повинуйтесь своим мужьям, чтобы те из них, которые не покоряются слову, житием жен своих без слова приобретаемы были,
3:1  ὁμοίως [αἱ] γυναῖκες ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα καὶ εἴ τινες ἀπειθοῦσιν τῶ λόγῳ διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται
3:1. Ὁμοίως (Unto-along-belonged) γυναῖκες (women) ὑποτασσόμεναι ( being-arranged-under ) τοῖς (unto-the-ones) ἰδίοις ( unto-private-belonged ) ἀνδράσιν, (unto-men,"ἵνα (so) εἴ (if) τινες (ones) ἀπειθοῦσιν (they-un-conduce-unto) τῷ (unto-the-one) λόγῳ (unto-a-forthee,"διὰ (through) τῆς (of-the-one) τῶν (of-the-ones) γυναικῶν (of-women) ἀναστροφῆς (of-a-beturning-up) ἄνευ (un-nodded) λόγου (of-a-forthee) κερδηθήσονται (they-shall-be-gained,"
3:1. similiter mulieres subditae suis viris ut et si qui non credunt verbo per mulierum conversationem sine verbo lucri fiantIn like manner also, let wives be subject to their husbands: that, if any believe not the word, they may be won without the word, by the conversation of the wives,
1. In like manner, ye wives, in subjection to your own husbands; that, even if any obey not the word, they may without the word be gained by the behaviour of their wives;
3:1. Similarly also, wives should be subject to their husbands, so that, even if some do not believe the Word, they may benefit without the Word, through the behavior of these wives,
3:1. Likewise, ye wives, [be] in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;
[29] Likewise, ye wives, [be] in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives:

1: Также и вы, жены, повинуйтесь своим мужьям, чтобы те из них, которые не покоряются слову, житием жен своих без слова приобретаемы были,
3:1  ὁμοίως [αἱ] γυναῖκες ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα καὶ εἴ τινες ἀπειθοῦσιν τῶ λόγῳ διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται
3:1. similiter mulieres subditae suis viris ut et si qui non credunt verbo per mulierum conversationem sine verbo lucri fiant
In like manner also, let wives be subject to their husbands: that, if any believe not the word, they may be won without the word, by the conversation of the wives,
3:1. Similarly also, wives should be subject to their husbands, so that, even if some do not believe the Word, they may benefit without the Word, through the behavior of these wives,
3:1. Likewise, ye wives, [be] in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Сходные по характеру с предыдущими частными наставлениями рабам (II:18) наставления Апостол предлагает теперь женщинам-христианкам; всем им он советует подчинение собственным мужьям, с особенною целью, вероятно, оттеняя понятие подчинения - желая предупредить желание жен-христианок отказаться от повиновения своим мужьям - язычникам или иудеям: примеры таких смешанных браков в первохристианстве были нередки (ср. 1Кор.7:12: след.). Подобно Апостолу Павлу (1Кор.7:16), Ап. Петр ожидает миссионерского подвига от жены-христианки на мужа - не христианина: кротость, доброе поведение, святость христианской женщины могли расположить к христианству и неверующего мужа. "Язычники получают доброе понятие о вере и ревность по ней, что производит и наша покорность властям, и ради нас благодарят Христа, а для христиан великая похвала, когда ради нас и ради нашего доброго поведения и язычники благословляют имя Божие. Слова "без слова плен мени будут" значат или то, что приобретаемы бывают без всякого рассуждения или противоречия, или то, что доказательство от дел сильнее слова и искусственности, как и святый муж сказал: "дело, не сопровождаемое словом, лучше слова, не сопровождаемого делом" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Duties of Husbands and Wives.A. D. 66.
1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 2 While they behold your chaste conversation coupled with fear. 3 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: 6 Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

The apostle having treated of the duties of subjects to their sovereigns, and of servants to their masters, proceeds to explain the duty of husbands and wives.

I. Lest the Christian matrons should imagine that their conversion to Christ, and their interest in all Christian privileges, exempted them from subjection to their pagan or Jewish husbands, the apostle here tells them,

1. In what the duty of wives consists.

(1.) In subjection, or an affectionate submission to the will, and obedience to the just authority, of their own husbands, which obliging conduct would be the most likely way to win those disobedient and unbelieving husbands who had rejected the word, or who attended to no other evidence of the truth of it than what they saw in the prudent, peaceable, and exemplary conversation of their wives. Learn, [1.] Every distinct relation has its particular duties, which ministers ought to preach, and the people ought to understand. [2.] A cheerful subjection, and a loving, reverential respect, are duties which Christian women owe their husbands, whether they be good or bad; these were due from Eve to Adam before the fall, and are still required, though much more difficult now than they were before, Gen. iii. 16; 1 Tim. ii. 11. [3.] Though the design of the word of the gospel is to win and gain souls to Christ Jesus, yet there are many so obstinate that they will not be won by the word. [4.] There is nothing more powerful, next to the word of God, to win people, than a good conversation, and the careful discharge of relative duties. [5.] Irreligion and infidelity do not dissolve the bonds, nor dispense with the duties, of civil relations; the wife must discharge her duty to her own husband, though he obey not the word.

(2.) In fear, or reverence to their husbands, Eph. v. 33.

(3.) In a chaste conversation, which their unbelieving husbands would accurately observe and attend to. [1.] Evil men are strict observers of the conversation of the professors of religion; their curiosity, envy, and jealousy, make them watch narrowly the ways and lives of good people. [2.] A chaste conversation, attended with due and proper respect to every one, is an excellent means to win them to the faith of the gospel and obedience to the word.

(4.) In preferring the ornaments of the mind to those of the body. [1.] He lays down a rule in regard to the dress of religious women, v. 3. Here are three sorts of ornaments forbidden: plaiting of hair, which was commonly used in those times by lewd women; wearing of gold, or ornaments made of gold, was practised by Rebecca, and Esther, and other religious women, but afterwards became the attire chiefly of harlots and wicked people; putting on of apparel, which is not absolutely forbidden, but only too much nicety and costliness in it. Learn, First, Religious people should take care that all their external behaviour be answerable to their profession of Christianity: They must be holy in all manner of conversation. Secondly, The outward adorning of the body is very often sensual and excessive; for instance, when it is immoderate, and above your degree and station in the world, when you are proud of it and puffed up with it, when you dress with design to allure and tempt others, when your apparel is too rich, curious, or superfluous, when your fashions are fantastical, imitating the levity and vanity of the worst people, and when they are immodest and wanton. The attire of a harlot can never become a chaste Christian matron. [2.] Instead of the outward adorning of the body, he directs Christian wives to put on much more excellent and beautiful ornaments, v. 4. Here note, First, The part to be adorned: The hidden man of the heart; that is, the soul; the hidden, the inner man. Take care to adorn and beautify your souls rather than your bodies. Secondly, The ornament prescribed. It must, in general, be something not corruptible, that beautifies the soul, that is, the graces and virtues of God's Holy Spirit. The ornaments of the body are destroyed by the moth, and perish in the using; but the grace of God, the longer we wear it, the brighter and better it is. More especially, the finest ornament of Christian women is a meek and quiet spirit, a tractable easy temper of mind, void of passion, pride, and immoderate anger, discovering itself in a quiet obliging behaviour towards their husbands and families. If the husband be harsh, and averse to religion (which was the case of these good wives to whom the apostle gives this direction), there is no way so likely to win him as a prudent meek behaviour. At least, a quiet spirit will make a good woman easy to herself, which, being visible to others, becomes an amiable ornament to a person in the eyes of the world. Thirdly, The excellency of it. Meekness and calmness of spirit are, in the sight of God, of great price--amiable in the sight of men, and precious in the sight of God. Learn, 1. A true Christian's chief care lies in the right ordering and commanding of his own spirit. Where the hypocrite's work ends, there the true Christian's work begins. 2. The endowments of the inner man are the chief ornaments of a Christian; but especially a composed, calm, and quiet spirit, renders either man or woman beautiful and lovely.

2. The duties of Christian wives being in their nature difficult, the apostle enforces them by the example, (1.) Of the holy women of old, who trusted in God, v. 5. "You can pretend nothing of excuse from the weakness of your sex, but what they might. They lived in old time, and had less knowledge to inform them and fewer examples to encourage them; yet in all ages they practised this duty; they were holy women, and therefore their example is obligatory; they trusted in God, and yet did not neglect their duty to man: the duties imposed upon you, of a quiet spirit and of subjection to your own husbands, are not new, but what have ever been practised by the greatest and best women in the world." (2.) Of Sara, who obeyed her husband, and followed him when he went from Ur of the Chaldeans, not knowing whither he went, and called him lord, thereby showing him reverence and acknowledging his superiority over her; and all this though she was declared a princess by God from heaven, by the change of her name, "Whose daughters you are if you imitate her in faith and good works, and do not, through fear of your husbands, either quit the truth you profess or neglect your duty to them, but readily perform it, without either fear or force, out of conscience towards God and sense of duty to them." Learn, [1.] God takes exact notice, and keeps an exact record, of the actions of all men and women in the world. [2.] The subjection of wives to their husbands is a duty which has been practised universally by holy women in all ages. [3.] The greatest honour of any man or woman lies in a humble and faithful deportment of themselves in the relation or condition in which Providence has placed them. [4.] God takes notice of the good that is in his servants, to their honour and benefit, but covers a multitude of failings; Sara's infidelity and derision are overlooked, when her virtues are celebrated. [5.] Christians ought to do their duty to one another, not out of fear, nor from force, but from a willing mind, and in obedience to the command of God. Wives should be in subjection to their churlish husbands, not from dread and amazement, but from a desire to do well and to please God.

II. The husband's duty to the wife comes next to be considered.

1. The particulars are, (1.) Cohabitation, which forbids unnecessary separation, and implies a mutual communication of goods and persons one to another, with delight and concord. (2.) Dwelling with the wife according to knowledge; not according to lust, as brutes; nor according to passion, as devils; but according to knowledge, as wise and sober men, who know the word of God and their own duty. (3.) Giving honour to the wife--giving due respect to her, and maintaining her authority, protecting her person, supporting her credit, delighting in her conversation, affording her a handsome maintenance, and placing a due trust and confidence in her.

2. The reasons are, Because she is the weaker vessel by nature and constitution, and so ought to be defended: but then the wife is, in other and higher respects, equal to her husband; they are heirs together of the grace of life, of all the blessings of this life and another, and therefore should live peaceably and quietly one with another, and, if they do not, their prayers one with another and one for another will be hindered, so that often "you will not pray at all, or, if you do, you will pray with a discomposed ruffled mind, and so without success." Learn, (1.) The weakness of the female sex is no just reason either for separation or contempt, but on the contrary it is a reason for honour and respect: Giving honour to the wife as unto the weaker vessel. (2.) There is an honour due to all who are heirs of the grace of life. (3.) All married people should take care to behave themselves so lovingly and peaceably one to another that they may not by their broils hinder the success of their prayers.
Adam Clarke: Commentary on the Bible - 1831
3:1: Ye wives, be in subjection - Consider that your husband is, by God's appointment, the head and ruler of the house; do not, therefore, attempt to usurp his government; for even though he obey not the word - is not a believer in the Christian doctrine, his rule is not thereby impaired; for Christianity never alters civil relations: and your affectionate, obedient conduct will be the most likely means of convincing him of the truth of the doctrine which you have received.
Without the word - That your holy conduct may be the means of begetting in them a reverence for Christianity, the preaching of which they will not hear. See the notes on Co1 14:34, and the other places referred to in the margin.
Albert Barnes: Notes on the Bible - 1834
3:1: Likewise, ye wives, be in subjection to your own husbands - On the duty here enjoined, see the Co1 11:3-9 notes, and Eph 5:22 note.
That, if any obey not the word - The word of God; the gospel. That is, if any wives have husbands who are not true Christians. This would be likely to occur when the gospel was first preached, as it does now, by the fact that wives might be converted, though their husbands were not. It cannot be inferred from this, that after they themselves had become Christians they had married unbelieving husbands. The term "word" here refers particularly to the gospel as preached; and the idea is, that if they were regardless of that gospel when preached - if they would not attend on preaching, or if they were unaffected by it, or if they openly rejected it, there might be hope still that they would be converted by the Christian influence of a wife at home. In such cases, a duty of special importance devolves on the wife.
They also may without the word be won - In some other way than by preaching. This I does not mean that they would be converted independently of the influence of truth - for truth is always the instrument of conversion, Jam 1:18; Joh 17:17; but that it was to be by another influence than preaching.
By the conversation of the wives - By the conduct or deportment of their wives. See the notes at Phi 1:27. The word conversation, in the Scriptures, is never confined, as it is now with us, to oral discourse, but denotes conduct in general. It includes indeed "conversation" as the word is now used, but it embraces also much more - including everything that we do. The meaning here is, that the habitual deportment of the wife was to be such as to show the reality and power of religion; to show that it had such influence on her temper, her words, her whole deportment, as to demonstrate that it was from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: ye: Gen 3:16; Est 1:16-20; Rom 7:2 *Gr: Co1 11:3, Co1 14:34; Eph 5:22-24, Eph 5:33; Col 3:18; Ti1 2:11, Ti1 2:12; Tit 2:3-6
obey: Pe1 1:22, Pe1 4:17; Rom 6:17, Rom 10:16; Th2 1:8; Heb 5:9, Heb 11:8
they: Co1 7:16; Col 4:5
won: Pro 11:30, Pro 18:19; Mat 18:15; Co1 9:19-22; Jam 5:19, Jam 5:20
John Gill
Likewise, ye wives, be in subjection to your own husbands,.... As well as subjects to princes, and servants to masters; though not with the same sort of subjection, but what is suitable to the relation they stand in to their husbands; See Gill on Eph 5:22. See Gill on Col 3:18.
that if any obey not the word; any husband who is an unbeliever, has no love for the Gospel, and gives no credit to it, but despises, disbelieves, and rejects it, the word of truth, of faith, of righteousness, reconciliation, and salvation. The apostle, though he includes all wives, and exhorts them in general to subjection to their own husbands, yet has a particular regard to such as had unbelieving husbands, and who, on that account, were scrupulous of living with them, and of being in subjection to them; and therefore, as the Apostle Paul also did, he advises them to abide with them, and behave well to them, using much the same argument as he does in 1Cor 7:10.
they also may without the word be won by the conversation of the wives; for though the ordinary way and means of conversion is the word, faith comes by hearing, and hearing by the word; yet it may be sometimes done without it; or however by the agreeable conversation of professors, and so of religious wives, the hearts of such as were averse to Christianity, and the Gospel, as unbelieving husbands, may be so softened, and wrought upon, as to entertain a better opinion of it, and in process of time be inclined to hear and attend it; the consequence of which may prove their conversion, which is a gaming, or winning of souls; and which, as it is for their good, is for the glory of Christ; for as every soul that is delivered from the power of darkness, and is translated into the kingdom of Christ, is a loss to Satan, it is a gain to Christ, and to his church. The Syriac version, instead of "without the word", reads, "without labour"; as if the winning of unbelieving husbands was easily obtained by the conversation of their wives.
3:23:2: դիտե՛լ երկիւղիւ զձեր պարկեշտ գնացս[3025]։ [3025] Ոմանք. Գիտել երկիւ՛՛։
2 նկատի ունենալով ձեր պարկեշտ ընթացքը՝ լի երկիւղածութեամբ:
2 Տեսնելով անոնց երկիւղած եւ պարկեշտ վարքը։
դիտել [18]երկիւղիւ զձեր`` պարկեշտ գնացս:

3:2: դիտե՛լ երկիւղիւ զձեր պարկեշտ գնացս[3025]։
[3025] Ոմանք. Գիտել երկիւ՛՛։
2 նկատի ունենալով ձեր պարկեշտ ընթացքը՝ լի երկիւղածութեամբ:
2 Տեսնելով անոնց երկիւղած եւ պարկեշտ վարքը։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: когда увидят ваше чистое, богобоязненное житие.
3:2  ἐποπτεύσαντες τὴν ἐν φόβῳ ἁγνὴν ἀναστροφὴν ὑμῶν.
3:2. ἐποπτεύσαντες ( having-beheld-upon-of ) τὴν (to-the-one) ἐν (in) φόβῳ (unto-a-fearee) ἁγνὴν (to-pure) ἀναστροφὴν (to-a-beturning-up) ὑμῶν. (of-ye)
3:2. considerantes in timore castam conversationem vestramConsidering your chaste conversation with fear.
2. beholding your chaste behaviour with fear.
3:2. as they consider with fear your chaste behavior.
3:2. While they behold your chaste conversation [coupled] with fear.
While they behold your chaste conversation [coupled] with fear:

2: когда увидят ваше чистое, богобоязненное житие.
3:2  ἐποπτεύσαντες τὴν ἐν φόβῳ ἁγνὴν ἀναστροφὴν ὑμῶν.
3:2. considerantes in timore castam conversationem vestram
Considering your chaste conversation with fear.
2. beholding your chaste behaviour with fear.
3:2. as they consider with fear your chaste behavior.
3:2. While they behold your chaste conversation [coupled] with fear.
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Adam Clarke: Commentary on the Bible - 1831
3:2: Chaste conversation - with fear - While they see that ye join modesty, chastity, and the purest manners, to the fear of God. Or perhaps fear, φοβος, is taken, as in Eph 5:33, for the reverence due to the husband.
Albert Barnes: Notes on the Bible - 1834
3:2: While they behold your chaste conversation - Your pure conduct. The word chaste here (ἁγνὴν hagnē n) refer's to purity of conduct in all respects, and not merely to chastity properly so called. It includes that, but it also embraces much more. The conduct of the wife is to be in all respects pure; and this is to be the grand instrumentality in the conversion of her husband. A wife may be strictly chaste, and yet there may be many other things in her conduct and temper which would mar the beauty of her piety, and pRev_ent any happy influence on the mind of her husband,
Coupled with fear - The word fear, in this place, may refer either to the fear of God, or to a proper respect and Rev_erence for their husbands, Eph 5:33. The trait of character which is referred to is that of proper respect and Rev_erence in all the relations which she sustained, as opposed to a trifling and frivolous mind. Leighton suggests that the word fear here relates particularly to the other duty enjoined - that of chaste conversation - "fearing the least stain of chastity, or the very appearance of anything not suiting with it. It is a delicate, timorous grace, afraid of the least air, or shadow of anything that hath but a resemblance of wronging it, in carriage, or speech, or apparel."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: behold: Pe1 3:16, Pe1 1:15, Pe1 2:12; Phi 1:27, Phi 3:20; Ti1 4:12; Pe2 3:11
with: Pe1 3:5, Pe1 3:6, Pe1 3:15; Eph 5:33, Eph 6:5; Col 3:22
John Gill
While they behold your chaste conversation,.... Cheerful subjection, strong affection, and inviolable attachment to them, and strict regard to the honour of the marriage state, and to the preserving of the bed undefiled with lusts and adulteries:
coupled with fear; with reverence of their husbands, giving them due honour, and showing all proper respect; or with the fear of God, which being before their eyes, and upon their hearts, engages them to such an agreeable conversation.
John Wesley
Joined with a loving fear of displeasing them.
Robert Jamieson, A. R. Fausset and David Brown
behold--on narrowly looking into it, literally, "having closely observed."
chaste--pure, spotless, free from all impurity.
fear--reverential, towards your husbands. Scrupulously pure, as opposed to the noisy, ambitious character of worldly women.
3:33:3: Որոց լինիցի՛ ո՛չ արտաքուստ հիւսիւք եւ ոսկեհո՛ւռ ծամակալօք՝ կամ պաճուճեալ զգեստուք զարդ[3026]. [3026] Ոմանք. Հիւսուք, եւ ոչ ոսկեհուռ ծամակալեօք, կամ պայճուճեալ զգեստիւք։
3 Թող ձեր արտաքի՛նը զարդարուած չլինի հիւսքերով, ոսկեհուռ վարսակալներով կամ պճնագեղ զգեստներով,
3 Ձեր զարդարանքը թող չըլլայ դրսէն մազերու հիւսուածքներով եւ ոսկիներու շարքերով կամ շքեղ հանդերձներ հագնելով,
որոց լինիցի ոչ արտաքուստ հիւսիւք եւ ոսկեհուռ ծամակալօք կամ պաճուճեալ զգեստուք զարդ:

3:3: Որոց լինիցի՛ ո՛չ արտաքուստ հիւսիւք եւ ոսկեհո՛ւռ ծամակալօք՝ կամ պաճուճեալ զգեստուք զարդ[3026].
[3026] Ոմանք. Հիւսուք, եւ ոչ ոսկեհուռ ծամակալեօք, կամ պայճուճեալ զգեստիւք։
3 Թող ձեր արտաքի՛նը զարդարուած չլինի հիւսքերով, ոսկեհուռ վարսակալներով կամ պճնագեղ զգեստներով,
3 Ձեր զարդարանքը թող չըլլայ դրսէն մազերու հիւսուածքներով եւ ոսկիներու շարքերով կամ շքեղ հանդերձներ հագնելով,
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Да будет украшением вашим не внешнее плетение волос, не золотые уборы или нарядность в одежде,
3:3  ὧν ἔστω οὐχ ὁ ἔξωθεν ἐμπλοκῆς τριχῶν καὶ περιθέσεως χρυσίων ἢ ἐνδύσεως ἱματίων κόσμος,
3:3. ὧν ( Of-which ) ἔστω (it-should-be) οὐχ (not) ὁ (the-one) ἔξωθεν (out-unto-which-from) ἐμπλοκῆς (of-a-braiding-in) τριχῶν (of-hairs) καὶ (and) περιθέσεως (of-a-placing-about) χρυσίων (of-goldlets) ἢ (or) ἐνδύσεως (of-a-sinking-in) ἱματίων (of-apparelets) κόσμος, (a-configuration,"
3:3. quarum sit non extrinsecus capillaturae aut circumdatio auri aut indumenti vestimentorum cultusWhose adorning, let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel:
3. Whose let it not be the outward adorning of plaiting the hair, and of wearing jewels of gold, or of putting on apparel;
3:3. For you, there should be no unnecessary adornment of the hair, or surrounding with gold, or the wearing of ornate clothing.
3:3. Whose adorning let it not be that outward [adorning] of plaiting the hair, and of wearing of gold, or of putting on of apparel;
Whose adorning let it not be that outward [adorning] of plaiting the hair, and of wearing of gold, or of putting on of apparel:

3: Да будет украшением вашим не внешнее плетение волос, не золотые уборы или нарядность в одежде,
3:3  ὧν ἔστω οὐχ ὁ ἔξωθεν ἐμπλοκῆς τριχῶν καὶ περιθέσεως χρυσίων ἢ ἐνδύσεως ἱματίων κόσμος,
3:3. quarum sit non extrinsecus capillaturae aut circumdatio auri aut indumenti vestimentorum cultus
Whose adorning, let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel:
3:3. For you, there should be no unnecessary adornment of the hair, or surrounding with gold, or the wearing of ornate clothing.
3:3. Whose adorning let it not be that outward [adorning] of plaiting the hair, and of wearing of gold, or of putting on of apparel;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Честнее и ближе святый Апостол изображает нравственный облик женщины-христианки, с одной стороны отвергая и осуждая обычай и страсть языческих женщин к роскоши в одежде и убранстве (ст. 3), с другой же стороны выдвигая на вид и требуя от христианок внутренней непреходящей красоты духа, т. е. духовного настроения, созидаемого и направляемого Духом Божиим (ср. 2Кор. 4:16; Еф 3:16), и указывая в качестве главных добродетелей, украшающих дух женщины-христианки, кротость (отсутствие гордости, раздражения, гневливости и под.) и молчаливость, тихость, спокойствие, невозмутимость. Эти свойства духа, по Апостолу, имеют великую ценность в очах Божиих.
Adam Clarke: Commentary on the Bible - 1831
3:3: Whose adorning - Κοσμος. See the note on Heb 9:1, where the word κοσμος, world or ornament, is defined; and also the note on Gen 2:1.
Plaiting the hair, and of wearing of gold - Plaiting the hair, and variously folding it about the head, was the most ancient and most simple mode of disposing of this chief ornament of the female head. It was practised anciently in every part of the east, and is so to the present day in India, in China, and also in Barbary. It was also prevalent among the Greeks and Romans, as ancient gems, busts, and statues, still remaining, sufficiently declare. We have a remarkable instance of the plaiting of the hair in a statue of Agrippina, wife of Germanicus, an exact representation of which may be seen in a work of Andre Lens, entitled Le Costume de Peuple de I' Antiquite, pl. 33. Many plates in the same work show the different modes of dressing the hair which obtained among the Egyptians, Greeks, Romans, Persians, and other nations. Thin plates of gold were often mixed with the hair, to make it appear more ornamental by the reflection of light and of the solar rays. Small golden buckles were also used in different parts; and among the Roman ladies, pearls and precious stones of different colors. Pliny assures us, Hist. Nat., l. ix. c. 35, that these latter ornaments were not introduced among the Roman women till the time of Sylla, about 110 years before the Christian era. But it is evident, from many remaining monuments, that in numerous cases the hair differently plaited and curled was the only ornament of the head. Often a simple pin, sometimes of ivory, pointed with gold, seemed to connect the plaits. In monuments of antiquity the heads of the married and single women may be known, the former by the hair being parted from the forehead over the middle of the top of the head, the latter by being quite close, or being plaited and curled all in a general mass.
There is a remarkable passage in Plutarch, Conjugalia Praecept., c. xxvi., very like that in the text: Κοσμος γαρ εστιν, ὡς ελεγε Κρατης, το κοσμουν· κοσμει δε το κοσμιωτεραν γυναικα ποιουν· ποιει δε ταυτην ου χρυσος, ουτε σμαραγδος, ουτε κοκκος, αλλ' ὁσα σεμνοτητος, ευταξιας, αιδους εμφασιν περιτιθησιν· Opera a Wyttenb., vol. i., page 390. "An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet; but those things which are an evident proof of gravity, regularity, and modesty." The wife of Phocion, a celebrated Athenian general, receiving a visit from a lady who was elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the elegance and costliness of her dress, remarking at the same time, "My ornament is my husband, now for the twentieth year general of the Athenians." Plut., in vit. Phoc. How few Christian women act this part! Women are in general at as much pains and cost in their dress, as if by it they were to be recommended both to God and man. It is, however, in every case, the argument either of a shallow mind, or of a vain and corrupted heart.
Albert Barnes: Notes on the Bible - 1834
3:3: Whose adorning - Whose ornament. The apostle refers here to a propensity which exists in the heart of woman to seek that which would be esteemed ornamental, or that which will appear well in the sight of others, and commend us to them. The desire of this is laid deep in human nature and therefore, when properly regulated is not wrong. The only question is, what is the true and appropriate ornament? What should be primarily sought as the right kind of adorning? The apostle does not condemn true ornament, nor does he condemn the desire to appear in such a way as to secure the esteem of others. God does not condemn real ornament. The universe is full of it. The colors of the clouds and of the rainbow; the varied hues of flowers; the plumage of birds, and the covering of many of the animals of the forest; the green grass; the variety of hill and dale; the beauty of the human complexion, the ruddy cheek, and the sparkling eye, are all of the nature of ornament. They are something superadded to what would be merely useful, to make them appear well. Few or none of these things are absolutely necessary to the things to which they are attached; for the eye could see without the various tints of beauty that are drawn upon it, and the lips and the cheeks could perform their functions without their beautiful tints, and the vegetable world could exist without the variegated colors that are painted on it; but God meant that this should be a beautiful world; that it should appear well; that there should be something more than mere utility. The true notion of ornament or adorning is that which will make any person or thing appear well, or beautiful, to others; and the apostle does not prohibit that which would have this effect in the wife. The grand thing which she was to seek, was not that which is merely external, but that which is internal, and which God regards as of so great value.
Let it not be that outward adorning - Let not this be the main or principal thing; let not her heart be set on this. The apostle does not say that she should wholly neglect her personal appearance, for she has no more right to be offensive to her husband by neglecting her personal appearance, than by a finical attention to it. Religion promotes neatness, and cleanliness, and a proper attention to our external appearance according to our circumstances in life, as certainly as it does to the internal virtue of the soul. On this whole passage, see the notes at Ti1 2:9-10.
Of plaiting the hair - See the notes at Ti1 2:9; Compare the notes at Isa 3:24. Great attention is paid to this in the East, and it is to this that the apostle here refers. "The women in the eastern countries," says Dr. Shaw, (Travels, p. 294,) "affect to have their hair hang down to the ground, which they collect into one lock, upon the hinder part of the head, binding and plaiting it about with ribbons. Above this, or on the top of their heads, persons of better fashion wear flexible plates of gold or silver, variously cut through, and engraved in imitation of lace." We are not to suppose that a mere braiding or plaiting of the hair is improper, for there may be no more simple or convenient way of disposing of it. But the allusion here is to the excessive care which then pRev_ailed, and especially to their setting the heart on such ornaments rather than on the adorning which is internal. It may not be easy to fix the exact limit of propriety about the method of arranging the hair, or about any other ornament; but those whose hearts are right, generally have little difficulty on the subject. Every ornament of the body, however beautiful, is soon to be laid aside; the adorning of the soul will endure foRev_er.
And of wearing of gold - The gold here particularly referred to is probably that which was interwoven in the hair, and which was a common female ornament in ancient times. Thus, Virgil says, crines nodantur in aurum. And again, crinem implicat auro. See Homer, Iliad, B. 872; Herod. i. 82; and Thucydides i. 6. The wearing of gold in the hair, however, was more common among women of loose morals than among virtuous females - Pollux iv. 153. It cannot be supposed that all wearing of gold about the person is wrong, for there is nothing evil in gold itself, and there may be some articles connected with apparel made of gold that may in no manner draw off the affections from higher things, and may do nothing to endanger piety. The meaning is, that such ornaments should not be sought; that Christians should be in no way distinguished for them; that they should not engross the time and attention; that Christians should so dress as to show that their minds are occupied with nobler objects, and that in their apparel they should be models of neatness, economy, and plainness. If it should be said that this expression teaches that it is wrong to wear gold at all, it may be replied that on the same principle it would follow that the next clause teaches that it is wrong to put on apparel at all. There is really no difficulty in such expressions. We are to dress decently, and in the manner that will attract least attention, and we are to show that our hearts are interested supremely in more important things than in outward adorning.
Or of putting on of apparel - That is, this is not to be the ornament which we principally seek, or for which we are distinguished. We are to desire a richer and more permanent adorning - that of the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: adorning let: Ti1 2:9, Ti1 2:10; Tit 2:3-15; Rom 12:2
that: Gen 24:22, Gen 24:47, Gen 24:53; Exo 3:22, Exo 32:2, Exo 33:4, Exo 35:22, Exo 38:8; Kg2 9:30; Est 5:1; Psa 45:9; Isa 3:18-24, Isa 52:1, Isa 61:10; Jer 2:32, Jer 4:30; Eze 16:7-13, Eze 23:40
Geneva 1599
(3) Whose adorning let it not be that outward [adorning] of plaiting the hair, and of wearing of gold, or of putting on of apparel;
(3) He condemns the unrestrained indulgences and excesses of women, and sets forth their true apparel, such as is precious before God, that is, the inward and incorruptible, which consists in a meek and quiet spirit.
John Gill
Whose adorning, let it not be that outward adorning,.... Or that only and principally; let not that be solely or chiefly attended to, nor anxiously sought after, nor ever in order to allure and ensnare others, or to fill with pride and vanity; nor should it be indecent and luxurious, immodest and immoderate, and unsuitable to the age, character, and station of persons; otherwise clothing is both convenient and necessary; and a decent garb, neat and modest apparel, and what is suitable to the years, rank, and quality of persons, is very commendable: nor are we to suppose that the apostle forbids the use of what follows, but only when used in a luxurious and extravagant manner, and to feed pride and vanity, and encourage, lasciviousness and wantonness:
of plaiting the hair; folding it up in curls, tying it up in knots, and putting it into the form of horns and towers, made by their crisping pins, with their cauls and round tires, like the moon, as was the custom of those times, and still is. There were women among the Jews, whose business it was to plait women's hair; Mary Magdalene is thought to have her name from thence, and that to be her business. The Jews often speak of one Miriam or Mary, by whom they seem to mean the mother of our Lord, who, they say (m) was reyv aldgmvyer nvyya , "a plaiter of women's hair"; see Gill on Mt 27:56.
And of wearing of gold; or "golden things"; golden ornaments, as bracelets, chains, and rings, or pieces of gold stuck in the plaitings and folds of the hair. The Jewish women used to wear a crown of gold on their head, in the form of the city of Jerusalem, called a golden city (n); and which they wore, after its destruction, in memory of it; but with those they might not go out on a sabbath day. R. Akibah, it is said (o), made a golden city for his wife, and the wife of Rabban Gamaliel envied her, for it seems this was reckoned a grand dress. Not that the sense is, that every thing of this kind is forbidden, but when used to excess and extravagance; otherwise the daughters of Abraham and Sarah were decked with ear rings, bracelets, and jewels of gold; see Gen 24:22.
or of putting on of apparel; that is "excellent", or precious, as the Syriac version adds; or "of great price", as the Ethiopic; that is beyond a person's ability or rank; the apostle means such apparel as is unbecoming and unsuitable, for he cannot be thought to forbid the putting on of any apparel; but his sense is, that women should not so much regard, and be so intent upon the outward adorning of their bodies, with any sort of clothing, and especially such as does not become them, as the inward adorning of their minds, next mentioned,
(m) T. Bab. Sabbat, fol. 104. 2. Chagiga, fol. 4. 2. & Sanhedrin, fol. 67. 1. (n) Misn. Sabbat, c. 6. sect. 1. (o) T. Hieros. Sabbat, fol. 7. 4.
John Wesley
Three things are here expressly forbidden: curling the hair, wearing gold, (by way of ornament,) and putting on costly or gay apparel. These, therefore, ought never to be allowed, much less defended, by Christians.
Robert Jamieson, A. R. Fausset and David Brown
Literally, "To whom let there belong (namely, as their peculiar ornament) not the outward adornment (usual in the sex which first, by the fall, brought in the need of covering, Note, see on 1Pet 5:5) of," &c.
plaiting--artificial braiding, in order to attract admiration.
wearing--literally, "putting round," namely, the head, as a diadem--the arm, as a bracelet--the finger, as rings.
apparel--showy and costly. "Have the blush of modesty on thy face instead of paint, and moral worth and discretion instead of gold and emeralds" [MELISSA].
3:43:4: այլ ծածո՛ւկ սրտին մարդն. անեղծութեամբ հնազանդութեան եւ հանդարտութեան հոգւոյն, որ է առաջի Աստուծոյ բազմապատիկ[3027]։ [3027] Ոմանք. Անեղծութեամբ՝ հեզութեան եւ հանդարտութեան։ Յօրինակին պակասէր. Հնազանդութեան եւ հանդարտութեան հոգ՛՛։
4 այլ սրտի ներսի՛ մարդը՝ հեզ եւ հանդարտ հոգու անեղծութեամբ, ինչ որ շատ աւելի արժէք է ներկայացնում Աստծու առաջ.
4 Հապա սրտին ծածուկ մարդը անեղծութիւնով հեզ ու հանդարտ հոգիին զարդը թող ըլլայ, որ Աստուծոյ առջեւ խիստ պատուական է։
այլ ծածուկ սրտին մարդն` անեղծութեամբ հնազանդութեան եւ հանդարտութեան հոգւոյն, որ է առաջի Աստուծոյ բազմապատիկ:

3:4: այլ ծածո՛ւկ սրտին մարդն. անեղծութեամբ հնազանդութեան եւ հանդարտութեան հոգւոյն, որ է առաջի Աստուծոյ բազմապատիկ[3027]։
[3027] Ոմանք. Անեղծութեամբ՝ հեզութեան եւ հանդարտութեան։ Յօրինակին պակասէր. Հնազանդութեան եւ հանդարտութեան հոգ՛՛։
4 այլ սրտի ներսի՛ մարդը՝ հեզ եւ հանդարտ հոգու անեղծութեամբ, ինչ որ շատ աւելի արժէք է ներկայացնում Աստծու առաջ.
4 Հապա սրտին ծածուկ մարդը անեղծութիւնով հեզ ու հանդարտ հոգիին զարդը թող ըլլայ, որ Աստուծոյ առջեւ խիստ պատուական է։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: но сокровенный сердца человек в нетленной [красоте] кроткого и молчаливого духа, что драгоценно пред Богом.
3:4  ἀλλ᾽ ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος ἐν τῶ ἀφθάρτῳ τοῦ πραέως καὶ ἡσυχίου πνεύματος, ὅ ἐστιν ἐνώπιον τοῦ θεοῦ πολυτελές.
3:4. ἀλλ' (other) ὁ (the-one) κρυπτὸς (concealed) τῆς (of-the-one) καρδίας (of-a-heart) ἄνθρωπος (a-mankind) ἐν (in) τῷ (unto-the-one) ἀφθάρτῳ (unto-un-degradable) τοῦ (of-the-one) ἡσυχίου (of-quiesced-belonged) καὶ (and) πραέως (unto-mild) πνεύματος, (of-a-currenting-to,"ὅ (which) ἐστιν (it-be) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) πολυτελές. (much-finished)
3:4. sed qui absconditus cordis est homo in incorruptibilitate quieti et modesti spiritus quod est in conspectu Dei locuplesBut the hidden man of the heart, in the incorruptibility of a quiet and a meek spirit which is rich in the sight of God.
4. but the hidden man of the heart, in the incorruptible of a meek and quiet spirit, which is in the sight of God of great price.
3:4. Instead, you should be a hidden person of the heart, with the incorruptibility of a quiet and a meek spirit, rich in the sight of God.
3:4. But [let it be] the hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is in the sight of God of great price.
But [let it be] the hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is in the sight of God of great price:

4: но сокровенный сердца человек в нетленной [красоте] кроткого и молчаливого духа, что драгоценно пред Богом.
3:4  ἀλλ᾽ ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος ἐν τῶ ἀφθάρτῳ τοῦ πραέως καὶ ἡσυχίου πνεύματος, ὅ ἐστιν ἐνώπιον τοῦ θεοῦ πολυτελές.
3:4. sed qui absconditus cordis est homo in incorruptibilitate quieti et modesti spiritus quod est in conspectu Dei locuples
But the hidden man of the heart, in the incorruptibility of a quiet and a meek spirit which is rich in the sight of God.
3:4. Instead, you should be a hidden person of the heart, with the incorruptibility of a quiet and a meek spirit, rich in the sight of God.
3:4. But [let it be] the hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is in the sight of God of great price.
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Adam Clarke: Commentary on the Bible - 1831
3:4: The hidden man of the heart - Ὁ κρυπτος της καρδιας ανθρωπος. This phrase is of the same import with that of St. Paul, Rom 7:22, ὁ εσω ανθρωπος, the inner man; that is, the soul, with the whole system of affections and passions. Every part of the Scripture treats man as a compound being: the body is the outward or visible man; the soul, the inward, hidden, or invisible man. The term ανθρωπος, man, is derived, according to the best etymologists, from ανα τρεπων ωπα, turning the face upward. This derivation of the word is beautifully paraphrased by Ovid. The whole passage is beautiful; and, though well known, I shall insert it. After speaking of the creation and formation of all the irrational animals, he proceeds thus: -
"Sanctius his animal, mentisque capacius altae
Deerat adhuc, et quod dominari in caetera posset.
Natus Homo est: sive hunc divino semine fecit
Ille opifex rerum, mundi melioris origo;
Sive recens tellus, seductaque nuper ab alto
Aethere, cognati retinebat semina coeli. -
Pronaque cum spectent animalia caetera terram,
Os Homini Sublime Dedit; Coelumque Tueri
Jussit, et erectos ad sidera tollere veltus."
Metam, lib. i. ver. 76.
"A creature of a more exalted kind
Was wanting yet, and then was Man design'd;
Conscious of thought, of more capacious breast,
For empire form'd, and fit to rule the rest.
Whether with particles of heavenly fire
The God of nature did his soul inspire,
Or earth but new divided from the sky,
Which still retain'd th' ethereal energy. -
Thus, while the mute creation downward bend
Their sight, and to their earthly mother tend,
Man looks aloft, and with erected eyes
Beholds his own hereditary skies."
Dryden.
The word ανθρωπος, man, is frequently applied to the soul, but generally with some epithet. Thus ὁ εσω ανθρωπος, the inner man, Rom 7:22, to distinguish it from the body, which is called ὁ εξω ανθρωπος, the outer man, Co2 4:16; ὁ κρυπτος ανθρωπος, the hidden man, as in the text; ὁ καινος ανθρωπος, the new man, the soul renewed in righteousness, Eph 2:15, to distinguish him from ὁ παλαιος ανθρωπος, the old man, that is, man unregenerate or in a state of sin, Rom 6:6. And the soul is thus distinguished by the Greek philosophers.
A meek and quiet spirit - That is, a mind that will not give provocation to others, nor receive irritation by the provocation of others. Meekness will prevent the first; quietness will guard against the last.
Great price - All the ornaments placed on the head and body of the most illustrious female, are, in the sight of God, of no worth; but a meek and silent spirit are, in his sight, invaluable, because proceeding from and leading to himself, being incorruptible, surviving the ruins of the body and the ruins of time, and enduring eternally.
Albert Barnes: Notes on the Bible - 1834
3:4: But let it be the hidden man of the heart - This expression is substantially the same as that of Paul in Rom 7:22, "the inward man." See the notes at that place. The word "hidden" here means that which is concealed; that which is not made apparent by the dress, or by ornament. It lies within, pertaining to the affections of the soul.
In that which is not corruptible - Properly, "in the incorruptible ornament of a meek and quiet spirit." This is said to be incorruptible in contradistinction to gold and apparel. They will decay; but the internal ornament is ever enduring. The sense is, that whatever pertains to outward decoration, however beautiful and costly, is fading; but that which pertains to the soul is enduring. As the soul is immortal, so all that tends to adorn that will be immortal too; as the body is mortal, so all with which it can be invested is decaying, and will soon be destroyed.
The ornament of a meek and quiet spirit - Of a calm temper; a contented mind; a heart free from passion, pride, envy, and irritability; a soul not subject to the agitations and vexations of those who live for fashion, and who seek to be distinguished for external adorning. The connection here shows that the apostle refers to this, not only as that which would be of great price in the sight of God, but as that which would tend to secure the affection of their husbands, and win them to embrace the true religion, (see Pe1 3:1-2); and, in order to this, he recommends them, instead of seeking external ornaments, to seek those of the mind and of the heart, as more agreeable to their husbands; as better adapted to win their hearts to religion; as that which would be most permanently proved. In regard to this point we may observe:
(1) that there are, undoubtedly, some husbands who are pleased with excessive ornaments in their wives, and who take a pleasure in seeing them decorated with gold, and pearls, and costly array.
(2) that all are pleased and gratified with a suitable attention to personal appearance on the part of their wives. It is as much the duty of a wife to be cleanly in her person, and neat in her habits, in the presence of her husband, as in the presence of strangers; and no wife can hope to secure the permanent affection of her husband who is not attentive to her personal appearance in her own family; especially if, while careless of her personal appearance in the presence of her husband, she makes it a point to appear gaily dressed before others. Yet.
(3) the decoration of the body is not all, nor is it the principal thing which husband desires. He desires primarily in his wife the more permanent adorning which pertains to the heart. Let it be remembered:
(a) that a large part of the ornaments on which females value themselves are lost to a great extent on the other sex. Many a man cannot tell the difference between diamonds and cut-glass, or paste in the form of diamonds; and few are such connoisseurs in the matter of female ornaments as to appreciate at all the difference in the quality or color of silks, and shawls, and laces, which might appear so important to a female eye. The fact is, that those personal ornaments which to females appear of so much value, are much less regarded and prized by people than they often suppose. It is a rare thing that a man is so thoroughly skilled in the knowledge of the distinctions that pertain to fashions, as to appreciate that on which the heart of a female often so much prides itself; and it is no great credit to him if he can do this. His time usually, unless he is a draper or a jeweler, might have been much better employed than in making those acquisitions which are needful to qualify him to appreciate and admire the specialties of frivilous female apparel.
(b) But a man has a real interest in what constitutes the ornaments of the heart. His happiness, in his contact with his wife, depends on these. He knows what is denoted by a kind temper; by gentle words; by a placid brow; by a modest and patient spirit; by a heart that is calm in trouble, and that is affectionate and pure; by freedom from irritability, fretfulness, and impatience; and he can fully appreciate the value of these things No professional skill is necessary to qualify him to see their worth; and no acquired tact in discrimination is requisite to enable him to estimate them according to their full value. A wife, therefore, if she would permanently please her husband, should seek the adorning of the soul rather than the body; the ornament of the heart rather than gold and jewels. The one can never be a substitute for the other; and whatever outward decorations she may have, unless she have a gentleness of spirit, a calmness of temper, a benevolence and purity of soul, and a cultivation of mind that her husband can love, she cannot calculate on his permanent affection.
Which is in the sight of God of great price - Of great value; that being of great value for which a large price is paid. He has shown his sense of its value:
(a) by commending it so often in his word:
(b) by making religion to consist so much in it, rather than in high intellectual endowments, learning, skill in the arts, and valor; and,
(c) by the character of his Son, the Lord Jesus, in whom this was so prominent a characteristic.
Sentiments not unlike what is here stated by the apostle, occur not unfrequently in pagan Classic writers. There are some remarkable passages in Plutarch, strongly resembling it: "An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet, but those things which are an evident proof of gravity, regularity, and modesty" - Conjugalio Praecept., c. xxvi. The wife of Phocion, a celebrated Athenian general, receiving a visit from a lady who was elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the elegance and costliness of her dress. "My ornament," said the wife of Phocion, "is my husband, now for the twentieth year general of the Athenians" - Plutarch's Life of Phocion. "The Sicilian tyrant sent to the daughters of Lysander garments and tissues of great value, but Lysander refused them, saying, "These ornaments will rather put my daughters out of countenance than adorn them" - Plutarch. So in the fragments of Naumachius, as quoted by Benson, there is a precept much like this of Peter: "Be not too fond of gold, neither wear purple hyacinth about your neck, or the green jasper, of which foolish persons are proud. Do not covet such vain ornaments, neither view yourself too often in the glass, nor twist your hair into a multitude of curls," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: the hidden: Psa 45:13, Psa 51:6; Mat 23:26; Luk 11:40; Rom 2:29, Rom 6:6, Rom 7:22; Co2 4:16; Eph 4:22-24; Col 3:3, Col 3:9, Col 3:10
which is not: Pe1 1:23
a meek: Pe1 3:15; Psa 25:9, Psa 147:6, Psa 149:4; Isa 11:4, Isa 29:19, Isa 57:15, Isa 61:1; Mat 5:5, Mat 11:29; Mat 21:5; Co2 10:1; Gal 5:23; Eph 4:2; Col 3:12; Ti2 2:25; Tit 3:2; Jam 1:21, Jam 3:13-17
quiet: Psa 131:2; Jer 51:59; Th1 4:11; Th2 3:12; Ti1 2:2
which is in: Sa1 16:7; Psa 147:10, Psa 147:11, Psa 149:4; Luk 16:15
Geneva 1599
But [let it be] the (a) hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is (b) in the sight of God of great price.
(a) Who has his abiding place fastened in the heart: so that the hidden man is set against the outward adorning of the body.
(b) Precious indeed and so taken of God.
John Gill
But let it be the hidden man of the heart,.... By which is meant internal grace; which gives a beauty and ornament to the soul, far preferable to that which plaiting of the hair, wearing of gold, or any costly apparel, can give to the body: and this is called a man, as it is elsewhere the new man, Eph 4:24 because it has that which answers to what is in man, to his soul, and the powers and faculties of it: this man, or new creature, has a new heart and Spirit; it has a will to that which is spiritually good, and an understanding of divine things, and affections for Christ, for his Gospel, ordinances, ways, and people, and for things above: it has what answers to all the five senses; there is in it a seeing of the Son of God in the glories of his person and the fulness of his grace, and of the invisible things of another world; an hearing of the word, of the voice of Christ, so as to understand it, and live, and to distinguish it from the voice of a stranger; a smelling a sweet savour in the things of God, and of his Spirit, and in the person, blood, righteousness, and sacrifice of Christ; a tasting that the Lord is gracious, his fruits pleasant, and his word sweeter than the honey, or the honeycomb; and a feeling of the burden of sin, an handling of the word of life, a laying hold on Christ, and retaining him: and it has what answers to the parts and members of the body; it has eyes to see with, ears to hear with, hands to receive from Christ, and work with, to his glory, and feet to walk with: it has, in short, all the parts of a man, though these are not yet grown up to perfection; and so that is not yet a perfect man, or arrived to the measure of the stature of the fulness of Christ; but a man it is: and "a man of the heart"; it has its seat there; it is an inward principle in the soul; hence it is called the "inner" and "inward man"; and nothing outward is it, as external humiliation for sin, abstinence from it, reformation of life and manners, a profession of religion, and conformity to Gospel ordinances; but it is something inward, as appears from its names, both here and elsewhere; it is called spirit, seed, the root of the matter, and oil in the vessels; and from the seat and subject of it, the heart, the spirit, the understanding and will, the mind, conscience, and affections: and it is the "hidden man"; it is wisdom in the hidden part; it is hidden from the men of the world; they do not know what it is, nor what it means, nor how it is, or can be; the life of it is hidden from them, and the food it lives upon is hidden manna to them, and so are both its joys and sorrows: it is sometimes hidden from the saints themselves; when they walk in darkness, and see no light, they are at a loss to know whether this principle is in them or not; and it is hidden from other believers, till they give an account of it to them, when by comparing it with the word of God, and their own experience, they perceive it is the grace of God in them; and it is hidden from Satan, it is out of his reach, he cannot touch it; though he can touch the old man, and stir up the corruptions of it, yet he cannot touch the new man, that which is born of God, nor hurt or destroy it; but it is not hidden from God; he sees it where men cannot, being covered with a variety of infirmities and sins, and knows it is not where men sometimes think it is. The nature of this hidden man is further expressed by what follows,
in that which is not corruptible; it is opposed to corruptible things, as the outward adorning consists of, such as plaited hair, silver and gold, golden chains, rings, &c. and costly apparel; nor is it corrupt in itself; the old man is corrupt according to its deceitful lusts, but this new man, the hidden man of the heart, has no corruption in it, nor cleaving to it: it is the workmanship of God, and is created in righteousness and holiness; though it is as yet imperfect, there is nothing impure in it; nor can it ever perish, or be lost; it is an incorruptible seed, and will always remain when gold will perish, and the best of garments be moth eaten, and decay:
even the ornament of a meek and quiet spirit; this is one, and a principal part of the inward adorning, or hidden man of the heart; and those that are possessed of such a spirit are not easily provoked to anger; patiently bear, and put up with injuries; carry themselves affably and courteously unto all; entertain the meanest thoughts of themselves, and the best of others; do not envy the gifts and graces of others, and are willing to be instructed and admonished by the meanest saint; quietly submit to the will of God, in all adverse dispensations of Providence; and ascribe all they have, and are, to the free grace of God, and reckon that when they have done all they can, they are but unprofitable servants. This grace of meekness, humility, and quietness, is a fruit of the Spirit, and so a part of the hidden man, and is what is very ornamental to a believer; it is his clothing, his inward adorning, and what makes him lovely in the sight of God, and of his people; see 1Pet 5:5 and it is very useful to him in hearing the word, in giving a reason of the hope that is in him, in restoring others, and in showing forth a good conversation; and particularly it greatly becomes, and exceedingly beautifies women professing godliness; who ought to bear much with their husbands, and be in silence, which is what the apostle has a principal regard unto: and to encourage the more to the exercise of it, adds,
which is in the sight of God of great price; which may refer to the whole adorning, to the hidden man of the heart, which is incorruptible, in opposition to the outward adorning, which may be esteemed by men, and be precious in their sight; and particularly to the ornament of meekness and quietness of spirit; for God has a great regard to the meek, humble, and quiet souls; he lifts them up, when cast down; he causes glad tidings to be preached to them; he increases their joy in the Lord; he feeds them, when hungry, to their satisfaction; he guides them in judgment, and teaches them his ways; he will rise up in judgment for them, and reprove with equity for their sake; he gives more grace unto them, and beautifies them with salvation, and will cause them to inherit the earth.
John Wesley
The hidden man of the heart - Complete inward holiness, which implies a meek and quiet spirit. A meek spirit gives no trouble willingly to any: a quiet spirit bears all wrongs without being troubled. In the sight of God - Who looks at the heart. All superfluity of dress contributes more to pride and anger than is generally supposed. The apostle seems to have his eye to this by substituting meekness and quietness in the room of the ornaments he forbids. "I do not regard these things," is often said by those whose hearts are wrapped up in them: but offer to take them away, and you touch the very idol of their soul. Some, indeed only dress elegantly that they may be looked on; that is, they squander away their Lord's talent to gain applause: thus making sin to beget sin, and then plead one in excuse of the other.
Robert Jamieson, A. R. Fausset and David Brown
But--"Rather." The "outward adornment" of jewelry, &c., is forbidden, in so far as woman loves such things, not in so far as she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride and throws needless hindrances to religion in the way of others. Under costly attire there may be a humble mind. "Great is he who uses his earthenware as if it were plate; not less great is he who uses his silver as if it were earthenware" [SENECA in ALFORD].
hidden--inner man, which the Christian instinctively hides from public view.
of the heart--consisting in the heart regenerated and adorned by the Spirit. This "inner man of the heart" is the subject of the verb "be," 1Pet 3:3, Greek: "Of whom let the inner man be," namely, the distinction or adornment.
in that--consisting or standing in that as its element.
not corruptible--not transitory, nor tainted with corruption, as all earthly adornments.
meek and quiet--meek, not creating disturbances: quiet, bearing with tranquillity the disturbances caused by others. Meek in affections and feelings; quiet in words, countenance, and actions [BENGEL].
in the sight of God--who looks to inward, not merely outward things.
of great price--The results of redemption should correspond to its costly price (1Pet 1:19).
3:53:5: Քանզի ա՛յսպէս երբեմն եւ կանայք որ յուսացեալ էին յԱստուած, զարդարէին զանձինս հնազանդե՛լ իւրեանց արանց[3028]։ [3028] Ոմանք. Արանց իւրեանց։
5 մի ժամանակ այսպէ՛ս էին իրենք իրենց զարդարում Աստծու վրայ յոյս դրած կանայք, որոնք հնազանդւում էին իրենց մարդկանց.
5 Վասն զի ատենօք սուրբ կիները, որոնք իրենց յոյսը Աստուծոյ վրայ դրած էին, անձերնին կը զարդարէին՝ իրենց այրերուն հնազանդ ըլլալով.
Քանզի այսպէս երբեմն եւ [19]կանայք որ յուսացեալ էին յԱստուած` զարդարէին զանձինս [20]հնազանդել իւրեանց արանց:

3:5: Քանզի ա՛յսպէս երբեմն եւ կանայք որ յուսացեալ էին յԱստուած, զարդարէին զանձինս հնազանդե՛լ իւրեանց արանց[3028]։
[3028] Ոմանք. Արանց իւրեանց։
5 մի ժամանակ այսպէ՛ս էին իրենք իրենց զարդարում Աստծու վրայ յոյս դրած կանայք, որոնք հնազանդւում էին իրենց մարդկանց.
5 Վասն զի ատենօք սուրբ կիները, որոնք իրենց յոյսը Աստուծոյ վրայ դրած էին, անձերնին կը զարդարէին՝ իրենց այրերուն հնազանդ ըլլալով.
zohrab-1805▾ eastern-1994▾ western am▾
3:55: Так некогда и святые жены, уповавшие на Бога, украшали себя, повинуясь своим мужьям.
3:5  οὕτως γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι εἰς θεὸν ἐκόσμουν ἑαυτάς, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν,
3:5. οὕτως (Unto-the-one-this) γάρ (therefore) ποτε (whither-also) καὶ (and) αἱ (the-ones) ἅγιαι ( hallow-belonged ) γυναῖκες (women) αἱ (the-ones) ἐλπίζουσαι ( expecting-to ) εἰς (into) θεὸν (to-a-Deity) ἐκόσμουν (they-were-configuring-unto) ἑαυτάς, (to-selves) ὑποτασσόμεναι ( being-arranged-under ) τοῖς (unto-the-ones) ἰδίοις ( unto-private-belonged ) ἀνδράσιν, (unto-men,"
3:5. sic enim aliquando et sanctae mulieres sperantes in Deo ornabant se subiectae propriis virisFor after this manner heretofore, the holy women also who trusted in God adorned themselves, being in subjection to their own husbands:
5. For after this manner aforetime the holy women also, who hoped in God, adorned themselves, being in subjection to their own husbands:
3:5. For in this way, in past times also, holy women adorned themselves, hoping in God, being subject to their own husbands.
3:5. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:
For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

5: Так некогда и святые жены, уповавшие на Бога, украшали себя, повинуясь своим мужьям.
3:5  οὕτως γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι εἰς θεὸν ἐκόσμουν ἑαυτάς, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν,
3:5. sic enim aliquando et sanctae mulieres sperantes in Deo ornabant se subiectae propriis viris
For after this manner heretofore, the holy women also who trusted in God adorned themselves, being in subjection to their own husbands:
3:5. For in this way, in past times also, holy women adorned themselves, hoping in God, being subject to their own husbands.
3:5. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: В подкрепление своего увещания женам-христианкам к подчинению мужьям Апостол указывает на древние, ветхозаветные примеры добродетельных жен, украшавшихся более всего повиновением мужьям своим. Из библейских женщин Апостол особенно выделяет (ст. 6) Сарру, родоначальницу евреев, засвидетельствовавшую свое супружеское почтение и подчинение мужу своему Аврааму самым наименованием его своим господином (евр. баал, греч. kurioV), Быт 18:12. Пример Сарры был особенно внушителен для христианок из евреек, но и христианки из язычниц могли быть названы дочерьми Сарры по духу, как всех христиан Ап. Павел именует детьми Авраама, отца верующих (Рим 4:16). Такое духовное родство христианок с Саррою предполагает и Ап. Петр здесь, когда обусловливает это родство двумя обстоятельствами: а) если делаете добро, и б) не смущаетесь никакого страха: "при украшении, приличном христианкам, убеждает их быть милостивыми, не опасаясь за то взыскания от своих мужей... Такою возвышенною речью убеждая бережливых и малодушных женщин к тому, чтобы они щедрее раздавали домашние вещи, Апостол удерживает и мужей от строгости к ним".
Adam Clarke: Commentary on the Bible - 1831
3:5: For after this manner - Simplicity reigned in primitive times; natural ornaments alone were then in use. Trade and commerce brought in luxuries; and luxury brought pride, and all the excessive nonsense of Dress. No female head ever looks so well as when adorned with its own hair alone. This is the ornament appointed by God. To cut it off or to cover it is an unnatural practice; and to exchange the hair which God has given for hair of some other color, is an insult to the Creator. How the delicacy of the female character can stoop to the use of false hair, and especially when it is considered that the chief part of this kind of hair was once the natural property of some ruffian soldier, who fell in battle by many a ghastly wound, is more than I can possibly comprehend. See the notes on Co1 11:14-16 (note); and Ti1 2:9 (note).
Who trusted in God - The women who trust Not in God are fond of dress and frippery; those who trust in God follow nature and common sense.
Being in subjection unto their own husbands - It will rarely be found that women who are fond of dress, and extravagant in it, have any subjection to their husbands but what comes from mere necessity. Indeed, their dress, which they intend as an attractive to the eyes of others, is a sufficient proof that they have neither love nor respect for their own husbands. Let them who are concerned refute the charge.
Albert Barnes: Notes on the Bible - 1834
3:5: For after this manner, in the old time - The allusion here is particularly to the times of the patriarchs, and the object of the apostle is to state another reason why they should seek that kind of ornament which he had been commending. The reason is, that this characterized the pious and honored females of ancient times - those females who had been most commended of God, and who were most worthy to be remembered on earth.
Who trusted in God - Greek, "Who hoped in God;" that is, who were truly pious. They were characterized by simple trust or hope in God, rather than by a fondness for external adorning.
Adorned themselves - To wit, with a meek and quiet spirit, manifested particularly by the respect evinced for their husbands.
Being in subjection unto their own husbands - This was evidently a characteristic of the early periods of the world; and piety was understood to consist much in proper respect for others, according to the relations sustained toward them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: the holy: Pro 31:10, Pro 31:30; Luk 8:2, Luk 8:3; Act 1:14, Act 9:36; Ti1 2:10, Ti1 5:10; Tit 2:3, Tit 2:4
who: Sa1 2:1; Jer 49:11; Luk 2:37; Ti1 2:15, Ti1 5:5; Heb 11:11
adorned: Pe1 3:2-4
Geneva 1599
(4) For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:
(4) An argument taken from the example of women, and especially of Sarah, who was the mother of all believers.
John Gill
For after this manner in the old time,.... In ages past, the years of many generations, since the time that God created man upon earth; in the times before the flood, and after it; in the times of the patriarchs, judges, kings, and prophets of Israel, under the Old Testament dispensation. The apostle exhorts and encourages to this inward dress and ornament, from the antiquity of it: for in this way, and after this fashion,
the holy women also: who were sanctified by the Spirit of God, and lived holy lives and conversations, such as Sarah, Rebekah, Rachel, Leah, Ruth, Hannah, and others:
who trusted in God; that he would send the Messiah, and make good all his promises, judging and believing him to be faithful to his word, and able to fulfil whatever he had promised, as Sarah, Heb 11:11. Such holy and believing women as these are worthy of imitation in their adorning and dress, and who, in the manner before described by the apostle, adorned themselves; or this was the adorning which they sought after, valued, and chiefly regarded; not what was external, but internal: and which lay in meekness and humility, and in a quiet deportment, and in
being in subjection unto their own husbands; according to their original make, and natural relation, and the laws of God, and of creation; which is more becoming and adorning than plaiting of hair, wearing of gold, or costly raiment, and recommends them more, both in the sight of God and men; nothing being a more indecent and uncomely sight than a woman not in subjection to her husband.
John Wesley
The adorning of those holy women, who trusted in God, and therefore did not act thus from servile fear, was, Their meek subjection to their husbands: Their quiet spirit, "not afraid," or amazed: and Their unblamable behaviour, "doing" all things "well."
Robert Jamieson, A. R. Fausset and David Brown
after this manner--with the ornament of a meek and quiet spirit (compare the portrait of the godly wife, Pro. 31:10-31).
trusted--Greek, "hoped." "Holy" is explained by "hoped in (so as to be 'united to,' Greek) God." Hope in God is the spring of true holiness [BENGEL].
in subjection--Their ornament consisted in their subordination. Vanity was forbidden (1Pet 3:3) as being contrary to female subjection.
3:63:6: Որպէս եւ Սարրայ՝ զի հնազա՛նդ էր Աբրահամու. եւ տէ՛ր իւր կոչէր զնա. որոյ եղերուքն դուք որդի՛ք. բարեգո՛րծք էին, եւ ո՛չ կասկածէին՝ եւ ո՛չ ՚ի միոջէ ինչ երկիւղէ[3029]։ [3029] Ոմանք. Սառա. եւ ոմանք. Սառռա՝ զի հնազանդէր Աբ՛՛։
6 այդպէս էր Սառան, որը հնազանդ էր Աբրահամին եւ նրան իր տէրն էր կոչում. եւ դուք նրա զաւակները եղաք. նրանք բարեգործ էին եւ չէին սարսափում եւ ո՛չ մի բանից[6]: [6] Յունարէնն ունի՝ եթէ դուք բարեգործ լինէք եւ որեւէ երկիւղ չունենաք, նրա որդիները կը լինէք:
6 Ինչպէս Սառա հնազանդ էր Աբրահամին եւ զանիկա տէր կը կոչէր։ Դուք՝ եթէ բարեգործ ըլլաք ու ոեւէ երկիւղ չունենաք՝ անոր զաւակները կ’ըլլաք։
Որպէս եւ Սառա զի հնազանդ էր Աբրահամու, եւ տէր իւր կոչէր զնա, որոյ եղերուքն դուք որդիք, [21]բարեգործք էին եւ ոչ կասկածէին`` եւ ոչ ի միոջէ ինչ երկիւղէ:

3:6: Որպէս եւ Սարրայ՝ զի հնազա՛նդ էր Աբրահամու. եւ տէ՛ր իւր կոչէր զնա. որոյ եղերուքն դուք որդի՛ք. բարեգո՛րծք էին, եւ ո՛չ կասկածէին՝ եւ ո՛չ ՚ի միոջէ ինչ երկիւղէ[3029]։
[3029] Ոմանք. Սառա. եւ ոմանք. Սառռա՝ զի հնազանդէր Աբ՛՛։
6 այդպէս էր Սառան, որը հնազանդ էր Աբրահամին եւ նրան իր տէրն էր կոչում. եւ դուք նրա զաւակները եղաք. նրանք բարեգործ էին եւ չէին սարսափում եւ ո՛չ մի բանից[6]:
[6] Յունարէնն ունի՝ եթէ դուք բարեգործ լինէք եւ որեւէ երկիւղ չունենաք, նրա որդիները կը լինէք:
6 Ինչպէս Սառա հնազանդ էր Աբրահամին եւ զանիկա տէր կը կոչէր։ Դուք՝ եթէ բարեգործ ըլլաք ու ոեւէ երկիւղ չունենաք՝ անոր զաւակները կ’ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Так Сарра повиновалась Аврааму, называя его господином. Вы--дети ее, если делаете добро и не смущаетесь ни от какого страха.
3:6  ὡς σάρρα ὑπήκουσεν τῶ ἀβραάμ, κύριον αὐτὸν καλοῦσα· ἧς ἐγενήθητε τέκνα ἀγαθοποιοῦσαι καὶ μὴ φοβούμεναι μηδεμίαν πτόησιν.
3:6. ὡς (as) Σάρρα (a-Sarra) ὑπήκουεν (it-was-hearing-under) τῷ (unto-the-one) Ἀβραάμ, (unto-an-Abraam," κύριον ( to-authority-belonged ) αὐτὸν (to-it) καλοῦσα: (calling-unto,"ἧς (of-which) ἐγενήθητε (ye-were-became) τέκνα (producees," ἀγαθοποιοῦσαι ( doing-good-unto ) καὶ (and) μὴ ( lest ) φοβούμεναι ( feareeing-unto ) μηδεμίαν (to-lest-moreover-one) πτόησιν . ( to-a-fluttering )
3:6. sicut Sarra oboediebat Abrahae dominum eum vocans cuius estis filiae benefacientes et non timentes ullam perturbationemAs Sara obeyed Abraham, calling him lord: whose daughters you are, doing well and not fearing any disturbance.
6. as Sarah obeyed Abraham, calling him lord: whose children ye now are, if ye do well, and are not put in fear by any terror.
3:6. For so Sarah obeyed Abraham, calling him lord. You are her daughters, well-behaved and unafraid of any disturbance.
3:6. Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.
Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement:

6: Так Сарра повиновалась Аврааму, называя его господином. Вы--дети ее, если делаете добро и не смущаетесь ни от какого страха.
3:6  ὡς σάρρα ὑπήκουσεν τῶ ἀβραάμ, κύριον αὐτὸν καλοῦσα· ἧς ἐγενήθητε τέκνα ἀγαθοποιοῦσαι καὶ μὴ φοβούμεναι μηδεμίαν πτόησιν.
3:6. sicut Sarra oboediebat Abrahae dominum eum vocans cuius estis filiae benefacientes et non timentes ullam perturbationem
As Sara obeyed Abraham, calling him lord: whose daughters you are, doing well and not fearing any disturbance.
3:6. For so Sarah obeyed Abraham, calling him lord. You are her daughters, well-behaved and unafraid of any disturbance.
3:6. Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.
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Adam Clarke: Commentary on the Bible - 1831
3:6: Even as Sara obeyed - Almost the same words are in Rab. Tanchum, fol. 9, 3: "The wife of Abraham reverenced him, and called him lord, as it is written, Gen 18:12 : And my lord is old." The words of the apostle imply that she acknowledged his superiority, and her own subjection to him, in the order of God.
Whose daughters ye are - As Abraham is represented the father of all his male believing descendants, so Sara is represented as the mother of all her believing female posterity. A son of Abraham is a true believer; a daughter of Sarah is the same.
As long as ye do well - For you cannot maintain your relationship to her longer than ye believe; and ye cannot believe longer than ye continue to obey.
And are not afraid with any amazement - It is difficult to extract any sense out of this clause. The original is not very easy; Μη φοβουμεναι μηδεμιαν πτοησιν may be rendered, And not fearing with any terror. If ye do well, and act conscientiously your part as faithful wives, ye will at no time live under the distressing apprehension of being found out, or terrified at every appearance of the discovery of infidelities, or improper conduct. Being not guilty of these, you will not have occasion to fear detection. On this subject a learned man has quoted these words, which I have produced elsewhere, Eph 6:14 : -
- hic murus aheneus esto,
Nil conscire sibi, nulla pallescere culpa.
"Let this be my brazen wall, to be self-convicted of no private delinquency, nor to change color at being charged with a fault."
Happy is the wife, and happy is the husband, who can conscientiously adopt the saying.
Albert Barnes: Notes on the Bible - 1834
3:6: Even as Sara obeyed Abraham - Sarah was one of the most distinguished of the wives of the patriarchs, and her case is referred to as furnishing one of the best illustrations of the duty to which the apostle refers. Nothing is said, in the brief records of her life, of any passion for outward adorning; much is said of her kindness to her husband, and her respect for him. Compare Gen 12:5; Gen 18:6.
Calling him Lord - See Gen 18:12. It was probably inferred from this instance, by the apostle, and not without reason, that Sarah habitually used this respectful appellation, acknowledging by it that he was her superior, and that he had a right to rule in his own house. The word lord has the elementary idea of ruling, and this is the sense here - that she acknowledged that he had a right to direct the affairs of his household, and that it was her duty to be in subjection to him as the head of the family. In what respects this is a duty, may be seen by consulting the notes at Eph 5:22. Among the Romans, it was quite common for wives to use the appellation lord, (dominus), when speaking of their husbands. The same custom also pRev_ailed among the Greeks. See Grotius, in loc. This passage does not prove that the term lord should be the particular appellation by which Christian wives should address their husbands now, but it proves that there should be the same respect and deference which was implied by its use in patriarchal times. The welfare of society, and the happiness of individuals, are not diminished by showing proper respect for all classes of persons in the various relations of life.
Whose daughters ye are - That is, you will be worthy to be regarded as her daughters, if you manifest the same spirit that she did. The margin here, as the Greek, is children. The sense is that if they demeaned themselves correctly in the relation of wives, it would be proper to look upon her as their mother, and to feel that they were not unworthy to be regarded as her daughters.
As long as ye do well - In respect to the particular matter under consideration.
And are not afraid with any amazement - This passage has been variously understood, Some have supposed that this is suggested as an argument to persuade them to do well, from the consideration that by so doing they would be preserved from those alarms and terrors which a contest with superior power might bring with it, and which would prove as injurious to their peace as to their character. Rosenmuller explains it, "If ye do well, terrified by no threats of unbelieving husbands, if they should undertake to compel you to deny the Christian faith." Doddridge supposes that it means that they were to preserve their peace and fortitude in any time of danger, so as not to act out of character, through amazement or danger. Calvin, Benson, and Bloomfield understand it of that firmness and intrepidity of character which would be necessary to support their religious independence, when united with pagan husbands; meaning that they were not to be deterred from doing their duty by any threats or terrors, either of their unbelieving husbands, or of their enemies and persecutors. Dr. Clarke supposes that it means that if they did well, they would live under no dread of being detected in improprieties of life, or being found out in their infidelities to their husbands, as those must always be who are unfaithful to their marriage vows. The word rendered "amazement" ptonsis - does not elsewhere occur in the New Testament. It means terror, trepidation, fear; and the literal translation of the Greek is, "not fearing any fear." It seems to me that the following may express the sense of the passage:
(1) There is undoubtedly an allusion to the character of Sarah, and the object of the apostle is to induce them to follow her example.
(2) the thing in Sarah which he would exhort them to imitate, was her pure and upright life, her faithful discharge of her duties as a woman fearing God. This she did constantly wheRev_er she was, regardless of consequences. Among friends and strangers, at home and abroad, she was distinguished for doing well. Such was her character, such her fidelity to her husband and her God, such her firm integrity and benevolence, that she at all times lived to do good, and would have done it, unawed by terror, undeterred by threats, To whatever trial her piety was exposed, it bore the trial; and such was her strength of virtue, that it was certain her integrity would be firm by whatever consequences she might have been threatened for her adherence to her principles.
(3) they were to imitate her in this, and were thus to show that they were worthy to be regarded as her daughters. They were to do well; to be faithful to their husbands; to be firm in their principles; to adhere steadfastly to what was true and good, whatever trials they might pass through, however much they might be threatened with persecution, or however any might attempt to deter them from the performance of their duty. Thus, by a life of Christian fidelity, unawed by fear from any quarter, they would show that they were imbued with the same principles of unbending virtue which characterised the wife of the father of the faithful, and that they were not unworthy to be regarded as her daughters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: as Sara: Gen 18:12
daughters: Gr. children, Rom 9:7-9; Gal 4:22-26
and: Pe1 3:14, Pe1 3:15; Gen 18:15; Isa 57:11; Dan 3:16-18; Mat 26:69-75; Act 4:8-13, Act 4:19
Geneva 1599
Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are (5) not afraid with any amazement.
(5) Because women are by nature fearful, he gives them to understand that he requires of them that subjection, which is not wrung out from them either by force or fear.
John Gill
Even as Sarah obeyed Abraham,.... Going along with him wherever he went, as from Chaldea to Canaan, and into Egypt, and the land of the Philistines, saying the words he put into her mouth, Gen 12:5 and doing the things he bid her do, Gen 18:6 "calling him lord"; or "my lord", as the Syriac and Ethiopic versions render it, and as it appears she did from Gen 18:12. The Jews use this instance to the same purpose the apostle does, saying (p),
"the wife ought to take care of the family, to educate her children, to serve and minister to her husband in all things, "calling him her own lord"; which is what we learn from the example of Sarah, who called Abraham her lord, saying, "my lord is old".
Whose daughters ye are; meaning not by natural descent, though they were, these being Jews the apostle writes to, but by grace, and in a spiritual sense; just as those are the children of Abraham, who walk in the steps of his faith, whether they be Jews or Gentiles; so such are the daughters of Sarah, the children of the free woman, who imitate her in faith and obedience; that is, they appear, and are declared to be so:
as long as ye do well: do acts of beneficence and hospitality to strangers, and proper objects, as Sarah did, and all and every good work, according to the will of God, from love, and in faith, and with a view to his glory; and particularly obey and live in subjection to their husbands, as she did: and are not afraid with any amazement; are not deterred from doing well, nor scared by the terrors and menaces of wicked men, either their own husbands, or others; or who with fortitude and intrepidity of mind continue in the discharge of their duty to God and men, and particularly to their husbands, following them, and obeying their lawful commands, as Sarah did in Egypt, and in Gerar, though she exposed herself to great danger: this is said, because women are timorous, and apt to be frightened at everything, from the performance of their duty,
(p) Sepher Musar apud Drus. de Quaesitis, Ep. 54. & in loc.
John Wesley
Whose children ye are - In a spiritual as well as natural sense, and entitled to the same inheritance, while ye discharge your conjugal duties, not out of fear, but for conscience' sake. Gen 18:12.
Robert Jamieson, A. R. Fausset and David Brown
Sara--an example of faith.
calling him lord-- (Gen 18:12).
ye are--Greek, "ye have become": "children" of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant.
afraid with any amazement--Greek, "fluttering alarm," "consternation." Act well, and be not thrown into sudden panic, as weak females are apt to be, by any opposition from without. BENGEL translates, "Not afraid OF any fluttering terror coming from without" (1Pet 3:13-16). So the Septuagint, Prov 3:25 uses the same Greek word, which Peter probably refers to. Anger assails men; fear, women. You need fear no man in doing what is right: not thrown into fluttering agitation by any sudden outbreak of temper on the part of your unbelieving husbands, while you do well.
3:73:7: Սոյնպէս եւ արք իմաստութեա՛մբ բնակեսցեն ընդ նոսա. իբրեւ տկա՛ր անօթոյ առնիցեն պատիւ կանանց՝ եւ իբրեւ ժառանգակցա՛ց շնորհացն կենաց. զի մի՛ խափան լիցին աղօթիցն ձերոց[3030]։ [3030] Ոսկան. Բնակիցին ընդ նոսա... պատիւս կանանց։ Բազումք. Կանանց. իբրեւ ժա՛՛... խափան լինիցին։
7 Նոյնպէս եւ տղամարդիկ թող իմաստութեամբ ապրեն իրենց կանանց հետ, յարգեն նրանց, իբրեւ դիւրաբեկ անօթի, իբրեւ կեանքի շնորհի ժառանգակիցների, որպէսզի ձեր աղօթքներին արգելք եղող բաներ չլինեն:
7 Նմանապէս այրերը խոհեմութիւնով անոնց հետ ապրին, տկար անօթի պէս յարգելով կիները, իբրեւ կեանքի շնորհքին ժառանգակիցներ՝ որպէս զի ձեր աղօթքներուն արգելք չըլլայ։
Սոյնպէս եւ արք իմաստութեամբ բնակեսցեն ընդ նոսա, իբրեւ տկար անօթոյ առնիցեն պատիւ կանանց, իբրեւ ժառանգակցաց շնորհացն կենաց, զի մի՛ խափան լիցին աղօթիցն ձերոց:

3:7: Սոյնպէս եւ արք իմաստութեա՛մբ բնակեսցեն ընդ նոսա. իբրեւ տկա՛ր անօթոյ առնիցեն պատիւ կանանց՝ եւ իբրեւ ժառանգակցա՛ց շնորհացն կենաց. զի մի՛ խափան լիցին աղօթիցն ձերոց[3030]։
[3030] Ոսկան. Բնակիցին ընդ նոսա... պատիւս կանանց։ Բազումք. Կանանց. իբրեւ ժա՛՛... խափան լինիցին։
7 Նոյնպէս եւ տղամարդիկ թող իմաստութեամբ ապրեն իրենց կանանց հետ, յարգեն նրանց, իբրեւ դիւրաբեկ անօթի, իբրեւ կեանքի շնորհի ժառանգակիցների, որպէսզի ձեր աղօթքներին արգելք եղող բաներ չլինեն:
7 Նմանապէս այրերը խոհեմութիւնով անոնց հետ ապրին, տկար անօթի պէս յարգելով կիները, իբրեւ կեանքի շնորհքին ժառանգակիցներ՝ որպէս զի ձեր աղօթքներուն արգելք չըլլայ։
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3:77: Также и вы, мужья, обращайтесь благоразумно с женами, как с немощнейшим сосудом, оказывая им честь, как сонаследницам благодатной жизни, дабы не было вам препятствия в молитвах.
3:7  οἱ ἄνδρες ὁμοίως συνοικοῦντες κατὰ γνῶσιν, ὡς ἀσθενεστέρῳ σκεύει τῶ γυναικείῳ ἀπονέμοντες τιμήν, ὡς καὶ συγκληρονόμοις χάριτος ζωῆς, εἰς τὸ μὴ ἐγκόπτεσθαι τὰς προσευχὰς ὑμῶν.
3:7. Οἱ (The-ones) ἄνδρες (men) ὁμοίως (unto-along-belonged) συνοικοῦντες ( housing-together-unto ) κατὰ (down) γνῶσιν, (to-an-aquainting,"ὡς (as) ἀσθενεστέρῳ (unto-more-un-vigored) σκεύει (unto-an-equipment) τῷ (unto-the-one) γυναικείῳ (unto-woman-belonged) ἀπονέμοντες ( parceling-off ) τιμήν, (to-a-valuation,"ὡς (as) καὶ (and) συνκληρονόμοι ( lot-parceleed-together ) χάριτος (of-a-granting) ζωῆς, (of-a-lifing,"εἰς (into) τὸ (to-the-one) μὴ (lest) ἐγκόπτεσθαι (to-be-felled-in) τὰς (to-the-ones) προσευχὰς (to-goodly-holdings-toward) ὑμῶν. (of-ye)
3:7. viri similiter cohabitantes secundum scientiam quasi infirmiori vaso muliebri inpertientes honorem tamquam et coheredibus gratiae vitae uti ne inpediantur orationes vestraeYe husbands, likewise dwelling with them according to knowledge, giving honour to the female as to the weaker vessel and as to the co-heirs of the grace of life: that your prayers be not hindered.
7. Ye husbands, in like manner, dwell with according to knowledge, giving honour unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life; to the end that your prayers be not hindered.
3:7. Similarly, you husbands should live with them in accord with knowledge, bestowing honor on the female as the weaker vessel and as co-heirs of the life of grace, so that your prayers may not be hindered.
3:7. Likewise, ye husbands, dwell with [them] according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
Likewise, ye husbands, dwell with [them] according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered:

7: Также и вы, мужья, обращайтесь благоразумно с женами, как с немощнейшим сосудом, оказывая им честь, как сонаследницам благодатной жизни, дабы не было вам препятствия в молитвах.
3:7  οἱ ἄνδρες ὁμοίως συνοικοῦντες κατὰ γνῶσιν, ὡς ἀσθενεστέρῳ σκεύει τῶ γυναικείῳ ἀπονέμοντες τιμήν, ὡς καὶ συγκληρονόμοις χάριτος ζωῆς, εἰς τὸ μὴ ἐγκόπτεσθαι τὰς προσευχὰς ὑμῶν.
3:7. viri similiter cohabitantes secundum scientiam quasi infirmiori vaso muliebri inpertientes honorem tamquam et coheredibus gratiae vitae uti ne inpediantur orationes vestrae
Ye husbands, likewise dwelling with them according to knowledge, giving honour to the female as to the weaker vessel and as to the co-heirs of the grace of life: that your prayers be not hindered.
3:7. Similarly, you husbands should live with them in accord with knowledge, bestowing honor on the female as the weaker vessel and as co-heirs of the life of grace, so that your prayers may not be hindered.
3:7. Likewise, ye husbands, dwell with [them] according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Подчинение жены мужу в христианстве не должно иметь рабского характера, напротив, должно носить характер свободного нравственного повиновения при ответном добром отношении к ней мужа-христианина. Отношения христианских мужей к женам своим, по Апостолу, должны отличаться благоразумною бережностью обращения, как со стороною слабейшею, и, кроме того, особою почтительностью, деликатностью, уважением. Обе черты представляют новое, чисто христианское основание: женщины вместе и наравне с мужами являются сонаследницами благодатной жизни и вечного спасения (ср. Гал 3:28); частнее, взаимная, совместная молитва супругов, домашняя и общественная (ср. 1Кор.7:5; 1Тим. 2:8-9), требует примиренного и ничем не возмущаемого христианского духа, а это возможно лишь при требуемых Апостолом чисто нравственных взаимных отношениях супругов-христиан.
Adam Clarke: Commentary on the Bible - 1831
3:7: Dwell with them according to knowledge - Give your wives, by no species of unkind carriage, any excuse for delinquency. How can a man expect his wife to be faithful to him, if he be unfaithful to her? and vice versa.
Giving honor unto the wife - Using your superior strength and experience in her behalf, and thus honouring her by becoming her protector and support. But the word τιμη honor, signifies maintenance as well as respect; - maintain, provide for the wife.
As - the weaker vessel - Being more delicately, and consequently more slenderly, constructed. Roughness and strength go hand in hand; so likewise do beauty and frailty. The female has what the man wants - beauty and delicacy. The male has what the female wants - courage and strength. The one is as good in its place as the other: and by these things God has made an equality between the man and the woman, so that there is properly very little superiority on either side. See the note on Th1 4:4.
Being heirs together - Both the man and woman being equally called to eternal glory: and as prayer is one great means of obtaining a meetness for it, it is necessary that they should live together in such a manner as to prevent all family contentions, that they may not be prevented, by disputes or misunderstandings, from uniting daily in this most important duty - family and social prayer.
Albert Barnes: Notes on the Bible - 1834
3:7: Likewise, ye husbands - On the general duty of husbands, see the notes at Eph 5:25 ff.
Dwell with them - That is, "Let your manner of living with them be that which is immediately specified."
According to knowledge - In accordance with an intelligent view of the nature of the relation; or, as becomes those who have been instructed in the duties of this relation according to the gospel. The meaning evidently is, that they should seek to obtain just views of what Christianity enjoins in regard to this relation, and that they should allow those intelligent views to control them in all their contact with their wives.
Giving honor unto the wife - It was an important advance made in society when the Christian religion gave such a direction as this, for everywhere among the pagan, and under all false systems of religion, woman has been regarded as worthy of little honor or respect. She has been considered as a slave, or as a mere instrument to gratify the passions of man. It is one of the elementary doctrines of Christianity, however, that woman is to be treated with respect; and one of the first and most marked effects of religion on society is to elevate the wife to a condition in which she will be worthy of esteem. The particular reasons for the honor which husbands are directed to show to their wives, here specified, are two: she is to be treated with special kindness as being more feeble than man, and as having a claim therefore to delicate attention; and she is to be honored as the equal heir of the grace of life. Doddridge, Clarke, and some others, suppose that the word honor here refers to maintenance or support; and that the command is, that the husband is to provide for his wife so that she may not want. But it seems to me that the word is to be understood here in its more usual signification, and that it inculcates a higher duty than that of merely providing for the temporal needs of the wife, and strikes at a deeper evil than a mere neglect of meeting her temporal necessities. The reasons assigned for doing this seem to imply it.
As unto the weaker vessel - It is not uncommon in the Scriptures to compare the body to a vessel, (Compare the notes at Th1 4:4), and thence the comparison is extended to the whole person. This is done either because the body is frail and feeble, like an earthen vessel easily broken; or because it is that in which the soul is lodged; or because, in accordance with a frequent use of the word, (see below,) the body is the instrument by which the soul accomplishes its purposes, or is the helper of the soul. Compare Act 9:15; Rom 9:22-23; Co2 4:7. In the later Hebrew usage it was common to apply the term vessel (Hebrew כלי keliy, Greek σκεύος skeuos) to a wife, as is done here. See Schoettgen, Hor. Heb. p. 827. Expressions similar to this, in regard to the comparative feebleness of woman, occur frequently in the classic writers. See Wetstein in loc. The reasons why the term vessel was given to a wife, are not very apparent.
A not unfrequent sense of the word used here (σκεύος skeuos) in the Greek classics was that of an instrument; a helper; one who was employed by another to accomplish anything, or to aid him (Passow), and it seems probable that this was the reason why the term was given to the wife. Compare Gen 2:18. The reason here assigned for the honor that was to be shown to the wife is, that she is "the weaker vessel." By this it is not necessarily meant that she is of feebler capacity, or inferior mental endowments, but that she is more tender and delicate; more subject to infirmities and weaknesses; less capable of enduring fatigue and toil; less adapted to the rough and stormy scenes of life. As such, she should be regarded and treated with special kindness and attention. This is a reason, the force of which all can see and appreciate. So we feel toward a sister; so we feel toward a beloved child, if he is of feeble frame and delicate constitution; and so every man should feel in relation to his wife. She may have mental endowments equal to his own; she may have moral qualities in every way superior to his; but the God of nature has made her with a more delicate frame, a more fragile structure, and with a body subject to many infirmities to which the more hardy frame of man is a stranger.
And as being heirs together of the grace of life - The grace that is connected with eternal life; that is, as fellow-Christians. They were equal heirs of the everlasting inheritance, called in the Scripture "life;" and the same "grace" connected with that inheritance had been conferred on both. This passage contains a very important truth in regard to the female sex. Under every other system of religion but the Christian system, woman has been regarded as in every way inferior to man. Christianity teaches that, in respect to her higher interests, the interests of religion, she is every way his equal. She is entitled to all the hopes and promises which religion imparts. She is redeemed as he is. She is addressed in the same language of tender invitation. She has the same privileges and comforts which religion imparts here, and she will be elevated to the same rank and privileges in heaven. This single truth would raise the female sex everywhere from degradation, and check at once half the social evils of the race. Make her the equal of man in the hope of heaven, and at once she rises to her appropriate place. Home is made what it should be, a place of intelligence and pure friendship; and a world of suffering and sadness smiles under the benefactions of Christian woman.
That your prayers be not hindered - It is fairly implied here:
(1) that it was supposed there would be united or family prayer. The apostle is speaking of "dwelling with the wife," and of the right manner of treating her; and it is plainly supposed that united prayer would be one thing that would characterise their living together. He does not direct that there should be prayer. He seems to take it for granted that there would be; and it may be remarked, that where there is true religion in right exercise, there is prayer as a matter of course. The head of a family does not ask whether he must establish family worship; he does it as one of the spontaneous fruits of religion - as a thing concerning which no formal command is necessary. Prayer in the family, as everywhere else, is a privilege; and the true question to be asked on the subject is not whether a man must, but whether he may pray.
(2) it is implied that there might be such a way of living as effectually to hinder prayer; that is, to pRev_ent its being offered aright, and to pRev_ent any answer. This might occur in many ways. If the husband treated the wife unkindly; if he did not show her proper respect and affection; if there were bickerings, and jealousies, and contentions between them, there could be no hope that acceptable prayer would be offered. A spirit of strife; irritability and unevenness of temper; harsh looks and unkind words; a disposition easily to take offence, and an unwillingness to forgive, all these pRev_ent a "return of prayers." Acceptable prayer never can be offered in the tempest of passion, and there can be no doubt that such prayer is often "hindered" by the inequalities of temper, and the bickerings and strifes that exist in families. Yet how desirable is it that husband and wife should so live together that their prayers may not be hindered! How desirable for their own peace and happiness in that relation; how desirable for the welfare of children! In view of the exposition in this verse we may remark:
(a) that Christianity has done much to elevate the female sex. It has taught that woman is an heir of the grace of life as well as man; that, while she is inferior in physical vigor, she is his equal in the most important respect; that she is a fellow-traveler with him to a higher world; and that in every way she is entitled to all the blessings which redemption confers, as much as he is. This single truth has done more than all other things combined to elevate the female sex, and is all that is needful to raise her from her degradation all over the world.
(b) They, therefore, who desire the elevation of the female sex, who see woman ignorant and degraded in the dark parts of the earth, should be the friends of all well-directed efforts to send the gospel to pagan lands. Every husband who has a pure and intelligent wife, and every father who has an accomplished daughter, and every brother who has a virtuous sister, should seek to spread the gospel abroad. To that gospel only he owes it that he has such a wife, daughter, sister; and that gospel, which has given to him such an intelligent female friend, would elevate woman everywhere to the same condition. The obligation which he owes to religion in this respect can be discharged in no better way than by aiding in diffusing that gospel which would make the wife, the daughter, the sister, everywhere what she is in his own dwelling.
(c) Especially is this the duty of the Christian female. She owes her elevation in society to Christianity, and what Christianity has made her, it would make the sunken and debased of her own sex all over the earth; and how can she better show her gratitude than by aiding in any and every way in making that same gospel known in the dark parts of the world?
(d) Christianity makes a happy home. Let the principles reign in any family which are here enjoined by the apostle, and that family will be one of intelligence, contentment, and peace. There is a simple and easy way of being happy in the family relation. It is to allow the spirit of Christ and his gospel to reign there. That done, though there be poverty, and disappointment, and sickness, and cares, and losses, yet there will be peace within, for there will be mutual love, and the cheerful hope of a brighter world. Where that is missing, no outward splendor, no costly furniture or viands, no gilded equipage, no long train of servants, no wine, or music, or dances, can secure happiness in a dwelling. With all these things there may be the most corroding passions; in the mansion where these things are, pale disease, disappointment, and death may come, and there shall be nothing to console and support.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: ye: Gen 2:23, Gen 2:24; Pro 5:15-19; Mal 2:14-16; Mat 19:3-9; Co1 7:3; Col 3:19; Eph 5:25-28, Eph 5:33
giving: Co1 12:22-24; Th1 4:4
heirs: Eph 3:6; Tit 3:7; Heb 1:14
that: Job 42:8; Mat 5:23, Mat 5:24, Mat 18:19; Rom 8:26, Rom 8:27; Eph 4:30, Eph 6:18
Geneva 1599
(6) Likewise, ye husbands, (c) dwell with [them] according to (d) knowledge, (7) giving (e) honour unto the wife, as unto the weaker (f) vessel, (8) and as being heirs together of the (g) grace of life; (9) that your prayers be not hindered.
(6) He also teaches husbands their duties, that is, that the more understanding and wisdom they have, the more wisely and circumspectly they behave themselves.
(c) Do all the duties of wedlock.
(d) The more wisdom the husband has, the more circumspectly he must behave himself in bearing those inconveniences, which through the woman's weakness often cause trouble both to the husband and the wife. (7) The second argument: because the wife nonetheless is weaker by nature than the man, she is an excellent instrument of the man, made for far more excellent uses: upon which it follows that she is not therefore to be neglected, because she is weak, but on the contrary she ought to be so much more cared for.
(e) Having an honest care for her.
(f) The woman is called a vessel after the manner of the Hebrews, because the husband uses her as his friend and helper, to live faithfully before God. (8) The third argument: for that they are equal in that which is the most important (that is to say, in the benefit of eternal life) who otherwise are unequal concerning the leadership and conduct at home, and therefore they are not to be despised although they are weak.
(g) Of that gracious and free benefit, by which we have everlasting life given to us. (9) The fourth argument: All fighting and rebuking must be avoided, because they hinder prayers and the whole service of God, to which both the husband and wife are equally called.
John Gill
Likewise, ye husbands, dwell with them,.... "With your wives", as the Syriac and Ethiopic versions read; which not only included dwelling together in the same house, and bedding together in the same bed, but the whole of conjugal conversation, and all the offices and duties incumbent on men in a married state:
according to knowledge; of themselves, and their wives, and the duties belonging to the conjugal state, and the laws of God and man respecting it; and according to their knowledge of the Gospel, and the Christian dispensation, which no ways breaks in upon, but strengthens and encourages to the observance of things belonging to natural religion, and civil life; and according to that superior knowledge of things, which, generally speaking, men have to women; as also wisely, prudently, becoming their characters as men and Christians:
particularly giving honour to the wife; by speaking well of her, and respectfully to her, and by deeds as well as words; not only by clothing her in a decent and becoming manner, suitable to her station; but by providing everything honest and comely for her, food and raiment, a suitable maintenance, all the necessaries, conveniences, and delights of life, that are laudable and proper; in which sense the word honour is used in Ti1 5:3 and this was agreeably to the doctrine of the Jews (q), who say,
"let a man always take care , "of the glory of his wife"; for there is no blessing found in a man's house, but for the sake of his wife, as it is said, Gen 12:16 "and he entreated Abraham well for her sake": and Rabba used to say to the citizens, , "honour your wives", that ye may be rich.
And indeed this is what they promised in their marriage contract, which runs thus (r):
"be thou unto me for a wife, according to the law of Moses and Israel, and I, by the word of heaven, or God, will worship, "and honour", and nourish, and take care of thee, according to the custom of the Jews, who worship, and "honour", and nourish, and take care of their wives.
As unto the weaker vessel; so in Th1 4:4 the wife is called a vessel; see Gill on Th1 4:4, and here "the weaker"; being so for the most part, both as to strength of body, and endowments of mind; and therefore to be used gently and tenderly, and not be treated with neglect and contempt, or with inhumanity and severity; but as, in every state and condition, the strong are to bear the infirmities of the weak; so a man should bear with, and accommodate himself to the infirmities of his wife, and hide them as much as he can, and not expose them, nor despise her on account of them. It is a saying of the Jews (s),
"if thy wife be short of stature, bow thyself, and whisper to her.
The meaning of the proverb is, that he ought to suit himself to her capacity and weakness:
and as being heirs together of the grace of life; not of a natural life, and the good things of it; though husbands and wives partake of the same kind of life, and have a right unto, and share in the same necessaries of life; so Adam and Eve were partakers of the same life, and sharers of the same benefits; and which is a reason indeed why they ought to live lovingly together: but something more is intended; not the external gifts of the Spirit, which, unless in some few instances, are bestowed on men, and not on women; nor the Gospel, and the ordinances of it, which are the means of grace and life; though men and women, called by grace, have an equal right to them, and enjoy them; see Gal 3:28 but grace here, and glory hereafter, are here meant. Some copies, as the Alexandrian, and others, read, "heirs together of the manifold grace of life"; God's own people, without any difference as to sex, as men and women, equally share in grace, as it signifies the love and favour of God; which is the same to all the objects, as to the date of it, which is from everlasting, one not being loved before another; and as to the quality of it, which is free, sovereign, special, discriminating and unchangeable, one being loved not with one sort of love, another with another; and as to the quantity of it, it not admitting of more or less; and as to the duration, which is for ever: and so they are heirs of it, as it denotes the blessings of grace; being equally heirs of, and sharers in electing, redeeming, justifying, pardoning, and adopting grace: and as it may intend the internal graces of the Spirit, as faith, hope, and love; which as to their principles are the same in all the saints, though different as to the degree of the exercise of them: and which may be called "the grace of life"; or "living grace", as some copies and the Complutensian edition read, and so the Arabic version, because by it men and women, who were dead in trespasses and sins, are quickened; and in distinction to counterfeit grace, which differs as much from true grace, as the picture of a man from a living man; and because it lives for ever, and never dies, and gives a meetness for eternal life, which it springs up to, issues in, and is inseparably connected with. Moreover, by it may be meant eternal life and salvation, of which the saints, without any difference as to sex, are heirs of: so some copies read, "heirs of manifold grace, and life"; by the former, meaning grace here, and by the latter, glory hereafter; which is a life of vision of God, and uninterrupted communion with him; of perfection and pleasure, and which will last for ever; and may be called
the grace of life, because it is the free gift of God's grace: and agreeably the Syriac version renders it, "the gift of eternal life"; and the Ethiopic version, glorious life: and this is represented as an inheritance, being what belongs only to the children; and which they have not by their own works, as an acquisition of theirs, but by the free grace of their heavenly Father, and as his gift and bequest unto them. Now all the saints, of whatever state, condition, or sex, are equally heirs of this inheritance; for there is but one inheritance, one kingdom, one crown of glory, which all shall enjoy; and whatever disparity there may be, particularly between husband and wife, in their natural relation, there is none in the things of grace, and with regard to the kingdom of glory; and which is an argument why husbands should dwell peaceably and comfortably with their wives, and give all due honour to them, since they are upon a par in spiritual things, there being neither male nor female in Christ Jesus, and because they are now joint heirs of, and shall equally share in eternal life and happiness,
That your prayers be not hindered: as they would be were they not to dwell together; or should not the husband give honour to his wife, and take care of her as he ought to do: hence would arise strifes and quarrels, when they could not cordially, and to edification, join together in prayer; nor would such prayers, put up in wrath, be acceptable unto God, who requires that men should lift up holy hands everywhere, whether in public, or in private, in God's house, or in their own houses, without wrath and doubting. From hence we may observe, that family prayer is a duty incumbent on professors of religion, and great care should be taken that it be not neglected and hindered,
(q) T. Bab. Bava Metzia, fol. 59. 1. & Sepher Musar apud Drusium in loc. (r) Apud. Buxtorf. Chald. Gram. p. 389. (s) T. Bab. Bava Metzia, fol. 59. 1.
John Wesley
Dwell with the woman according to knowledge - Knowing they are weak, and therefore to be used with all tenderness. Yet do not despise them for this, but give them honour - Both in heart, in word, and in action; as those who are called to be joint - heirs of that eternal life which ye and they hope to receive by the free grace of God. That your prayers be not hindered - On the one part or the other. All sin hinders prayer; particularly anger. Anything at which we are angry is never more apt to come into our mind than when we are at prayer; and those who do not forgive will find no forgiveness from God.
Robert Jamieson, A. R. Fausset and David Brown
dwell--Greek, "dwelling": connected with the verb, 1Pet 2:17, "Honor all."
knowledge--Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration.
them . . . giving honour to the wife--translate and punctuate the Greek rather, "dwelling according to knowledge with the female (Greek adjective, qualifying 'vessel'; not as English Version, a noun) as with the weaker vessel (see on Th1 4:4. Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving (literally, 'assigning,' 'apportioning') honor as being also (besides being man and wife) heirs together," &c.; or, as the Vatican manuscript reads, as to those who are also (besides being your wives) fellow heirs." (The reason why the man should give honor to the woman is, because God gives honor to both as fellow heirs; compare the same argument, 1Pet 3:9). He does not take into account the case of an unbelieving wife, as she might yet believe.
grace of life--God's gracious gift of life (1Pet 1:4, 1Pet 1:13).
that your prayers be not hindered--by dissensions, which prevent united prayer, on which depends the blessing.
3:83:8: Եւ գլուխ ամենայնի, զի համամի՛տք իցէք, համակարի՛ք, եղբայրասէ՛րք, ազնուագո՛ւթք, խոնա՛րհք[3031]։ [3031] Օրինակ մի. Համակատարք. եղբայրասէրք։
8 Եւ, ամենագլխաւորը, եղէ՛ք համախորհուրդ, կարեկից, եղբայրասէր, ազնուագութ, խոնարհ.
8 Վերջապէս ամէնքդ մէկ մտքի վրայ եղէք, կարեկից, եղբայրասէր, ողորմած ու քաղցրաբարոյ*։
Եւ գլուխ ամենայնի` զի համամիտք իցէք, համակարիք, եղբայրասէրք, ազնուագութք, խոնարհք:

3:8: Եւ գլուխ ամենայնի, զի համամի՛տք իցէք, համակարի՛ք, եղբայրասէ՛րք, ազնուագո՛ւթք, խոնա՛րհք[3031]։
[3031] Օրինակ մի. Համակատարք. եղբայրասէրք։
8 Եւ, ամենագլխաւորը, եղէ՛ք համախորհուրդ, կարեկից, եղբայրասէր, ազնուագութ, խոնարհ.
8 Վերջապէս ամէնքդ մէկ մտքի վրայ եղէք, կարեկից, եղբայրասէր, ողորմած ու քաղցրաբարոյ*։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: Наконец будьте все единомысленны, сострадательны, братолюбивы, милосерды, дружелюбны, смиренномудры;
3:8  τὸ δὲ τέλος πάντες ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, ταπεινόφρονες,
3:8. Τὸ (To-the-one) δὲ (moreover) τέλος (to-a-finish," πάντες ( all ) ὁμόφρονες , ( centered-along-of ," συμπαθεῖς , ( experienced-together ," φιλάδελφοι , ( brethren-cared ," εὔσπλαγχνοι , ( goodly-boweled ," ταπεινόφρονες , ( lowly-centered-of ,"
3:8. in fine autem omnes unianimes conpatientes fraternitatis amatores misericordes humilesAnd in fine, be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble:
8. Finally, ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded:
3:8. And finally, may you all be of one mind: compassionate, loving brotherhood, merciful, meek, humble,
3:8. Finally, [be ye] all of one mind, having compassion one of another, love as brethren, [be] pitiful, [be] courteous:
Finally, [be ye] all of one mind, having compassion one of another, love as brethren, [be] pitiful, [be] courteous:

8: Наконец будьте все единомысленны, сострадательны, братолюбивы, милосерды, дружелюбны, смиренномудры;
3:8  τὸ δὲ τέλος πάντες ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, ταπεινόφρονες,
3:8. in fine autem omnes unianimes conpatientes fraternitatis amatores misericordes humiles
And in fine, be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble:
8. Finally, ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded:
3:8. And finally, may you all be of one mind: compassionate, loving brotherhood, merciful, meek, humble,
3:8. Finally, [be ye] all of one mind, having compassion one of another, love as brethren, [be] pitiful, [be] courteous:
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: От частных наставлений лицам отдельных состояний Апостол опять обращается к общим наставлениям всем вообще христианам, и сущность этих наставлений - заповедь о любви и ее видах и проявлениях. "Окончив частные наставления, касающиеся мужей и жен, обобщает убеждение ко всем... Говорю всем вообще. Ибо это конец, у всех одна цель - спасение, у всех один закон - любовь. Отсюда рождается всякая добродетель, смиренномудрие, сострадание, милосердие и проч. Из них "единодушие" есть совершенно безразличное согласие в чем-нибудь. "Сострадание" - сожаление к злостраждущим такое же, как и к самим себе. "Благоутробие" - расположение к ближним такое, какое должно быть и к братьям. "Благоутробие" - душевное стремление к благотворению однородным. "Любомудрие" - кротость и дружелюбие со всеми, как со знакомыми и друзьями. "Смирение" или "смиренномудрие" - перенесение хулы от другого, сознание своей греховности, перенесение обвинений, что можно было бы назвать благомыслием. "Досаждение" (ругательство) есть происходящая от дурной привычки наклонность к злословию. Сими-то добродетелями украшайтесь" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Duties towards Friends and Enemies.A. D. 66.
8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: 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. 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: 11 Let him eschew evil, and do good; let him seek peace, and ensue it. 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. 13 And who is he that will harm you, if ye be followers of that which is good? 14 But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; 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:

The apostle here passes from special to more general exhortations.

I. He teaches us how Christians and friends should treat one another. He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn, 1. Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Rom. xv. 5), not according to man's pleasure, but God's word. 2. Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren. 3. Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, 1 Cor. v. 11; 2 John 10, 11.

II. He instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake; therefore,

1. He warns them not to return evil for evil, nor railing for railing; but, on the contrary, "when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy." To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn, (1.) To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Prov. xx. 22; Luke vi. 27; Rom. xii. 17; 1 Thess. v. 15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa. lvi. 10; Zeph. iii. 3; Acts xx. 29. (2.) The laws of Christ oblige us to return blessing for railing. Matt. v. 44, "Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands." We must pity, pray for, and love those who rail at us. (3.) A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties. (4.) All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.

2. He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world (v. 10): it is quoted from Ps. xxxiv. 12-14. "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you." Learn, (1.) Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David's time as well as now. (2.) It is lawful to consider temporal advantages as motives and encouragements to religion. (3.) The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world. (4.) The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter. (5.) It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.

3. He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous (v. 12); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe, (1.) We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture. (2.) God hath a special care and paternal affection towards all his righteous people. (3.) God doth always hear the prayers of the faithful, John iv. 31; 1 John v. 14; Heb. iv. 16. (4.) Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.

4. This patient humble behaviour of Christians is further recommended and urged from two considerations:-- (1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? v. 13. This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. "Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do." (2.) This is the way to improve sufferings. "If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake (v. 14), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ" (Matt. v. 10); therefore, [1.] "You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies." Learn, First, to follow always that which is good is the best course we can take to keep out of harm's way. Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian's duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. "Your enemies are God's enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them." [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (v. 15); let him be your fear, and let him be your dread, Isa. viii. 12, 13. Fear not those that can only kill the body, but fear him that can destroy body and soul, Luke xii. 4, 5. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Lev. x. 3. "When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world." Learn, First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.
Adam Clarke: Commentary on the Bible - 1831
3:8: Be ye all of one mind - Unity, both in the family and in the Church, being essentially necessary to peace and salvation. See on Rom 12:16 (note); Rom 15:5 (note).
Having compassion - Συμπαθεις· Being sympathetic; feeling for each other; bearing each other's burdens.
Love as brethren - Φιλαδελφοι· Be lovers of the brethren.
Pitiful - Ευσπλαγχνοι· Tender-hearted; let your bowels yearn over the distressed and afflicted.
Courteous - Φιλοφρονες· Be friendly-minded; acquire and cultivate a friendly disposition. But instead of this word, ταπεινοφρονες, be humble-minded, is the reading of ABC, more than twenty others, with the Syriac, Arabic of Erpen, Coptic, Armenian, Slavonic, and some of the fathers. This is probably the true reading, and Griesbach has admitted it into the text.
Albert Barnes: Notes on the Bible - 1834
3:8: Finally - As the last direction, or as general counsel in reference to your conduct in all the relations of life. The apostle had specified most of the important relations which Christians sustain, Pe1 2:13-25; Pe1 3:1-7; and he now gives a general direction in regard to their conduct in all those relations.
Be ye all of one mind - See the notes at Rom 12:16. The word used here (ὁμόφρων homophrō n) does not elsewhere occur in the New Testament. It means, of the same mind; like-minded; and the object is to secure harmony in their views and feelings.
Having compassion one of another - "Sympathizing," (συμπαθεῖς sumpatheis;) entering into one another's feelings, and evincing a regard for each other's welfare. See the notes at Rom 12:15. Compare Co1 12:26; Joh 11:35. The Greek word used here does occur not elsewhere in the New Testament. It describes that state of mind which exists when we enter into the feelings of others as if they were our own, as the different parts of the body are affected by that which affects one. See the notes at Co1 12:26.
Love as brethren - Margin, "loving to the;" that is, the brethren. The Greek word (φιλάδελφος philadelphos) does not elsewhere occur in the New Testament. It means loving one's brethren; that is, loving each other as Christian brethren - Robinson, Lexicon. Thus, it enforces the duty so often enjoined in the New Testament, that of love to Christians as brethren of the same family. See the notes at Rom 12:10. Compare Heb 13:1; Joh 13:34.
Be pitiful - The word used here (εὔσπλαγχ&#x#x3bd;ος eusplangchnos) occurs nowhere else in the New Testament, except in Eph 4:32, where it is rendered "tender-hearted." See the notes at that verse.
Be courteous - This word also φιλόφρων (philophrō n) occurs nowhere else in the New Testament. It means "friendly-minded, kind, courteous." Later editions of the New Testament, instead of this, read (ταπεινόφρονες tapeinophrones) of a lowly or humble mind. See Hahn. The sense is not materially varied. In the one word, the idea of "friendliness" is the one that pRev_ails; in the other, that of "humility." Christianity requires both of these virtues, and either word enforces an important injunction. The authority is in favor of the latter reading; and though Christianity requires that we should be courteous and gentlemanly in our treatment of others, this text can hardly be relied on as a prooftext of that point.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: be: Act 2:1, Act 4:32; Rom 12:16, Rom 15:5; Co1 1:10; Phi 3:16
having: Zac 7:9; Mat 18:33; Luk 10:33; Rom 12:15; Co1 12:26; Jam 2:13, Jam 3:17
love as brethren: or, loving to the brethren, Pe1 1:22, Pe1 2:17; Rom 12:10; Heb 13:1; Pe2 1:7; Jo1 3:14, Jo1 3:18, Jo1 3:19
pitiful: Psa 103:13; Pro 28:8; Mat 18:33; Jam 5:11
courteous: Act 27:3, Act 28:7; Eph 4:31, Eph 4:32, Eph 5:1, Eph 5:2; Phi 4:8, Phi 4:9; Col 3:12
Geneva 1599
(10) Finally, [be ye] all of one mind, having compassion one of another, love as brethren, [be] pitiful, [be] courteous:
(10) He turns to common exhortations, and commends harmony and whatever things pertain to the maintenance of peace and mutual love.
John Gill
Finally, be ye all of one mind,.... Not that the apostle was about to conclude his epistle; but having finished his exhortations respecting the obedience of subjects to magistrates, and of servants to their masters, and the duties incumbent on husbands and wives, he proceeds to sum up what he had further to say, in general rules; which regarded all sorts of Christians, magistrates and subjects, masters and servants, husbands and wives, parents and children, old and young, rich and poor, of whatsoever state, age, sex, or condition; and so the Arabic version renders it, "the sum of the commandment is"; and the Ethiopic version, "the sum of all is this"; namely, what follows; "be ye all of one mind"; whatever difference there might be in their natural and civil relation and character; and which is to be understood not of the sameness of affection to one another, or of an humble and condescending spirit, disposition, and carriage to each other, for these are expressed in some following exhortations; but of sameness of judgment with respect to the doctrines and ordinances of the Gospel, in which saints should be perfectly joined together in the same mind, and in the same judgment; for as the church is but one body, of which Christ is the head, there should be but one mind in it; even as there is but one Spirit of God, who convinces, enlightens, and leads into truth; and but one heart and way, given to fear the Lord; and there is but one hope of our calling, or to which we are called; and one way to it, and therefore ought to agree in everything respecting the way, the truth, and the life; though in things which do not, should bear with one another; and there is but one Lord, who gives the same laws and ordinances to one as to another, and which are to be kept alike by all; and there is but one faith, one doctrine of faith, which is uniform and all of a piece, and but one rule and standard of faith, the sacred Scriptures, and but one baptism, to be administered in the same way, and upon the same sort of subjects, and in the same name of the Father, Son, and Spirit; and but one God and Father of all; all belong to the same family, and therefore should preserve a unity of spirit and mind, and speak the same things; which is necessary to carry on the worship of God, honourably and regularly, to the glorifying of him, and for the peace, comfort, and safety of the churches of Christ:
having compassion one of another; or sympathizing with each other, both in prosperity and adversity, whether in temporal or spiritual things; rejoicing with them that rejoice in Christ, make their boast of him, and have communion with him, and who are also blessed with health of body, and a competency of the good things of this life; and weeping with them that weep for the loss of goods, relations, &c. and being in bonds and afflictions; or because of sin, the absence of Christ, and the temptations of Satan; and being concerned also for such who are fallen into immorality, or error, and heresy; endeavouring to restore them out of the one or the other, in a spirit of meekness and tenderness: to all which they should be engaged by the example of Christ, the sympathizing high priest; by the consideration of the divine compassion to them, both in a providential way, and in a way of grace; and on account of their union and relation to each other, as members of the same body:
love as brethren; not in a natural and civil, but in a spiritual relation, being children of God, and brethren of Christ, and in a Gospel church state; and whose love to each other ought to be universal, fervent, without dissimulation, and as Christ has loved them; and which should show itself in praying for each other, in bearing one another's burdens, in forgiving each other, in admonishing in love, and building up one another on their most holy faith, and communicating to each other both in temporals and spirituals: and of a very excellent nature is it; it is the bond of perfectness, and evidence of regeneration; the glory and ornament of a profession, and without which it is nothing; and what renders the communion of the saints with each other pleasant and profitable, comfortable to themselves, and honourable in the eyes of others; and to which they should be induced from the consideration of the love of God and Christ unto them, and from their relation to each other, as brethren:
be pitiful; to those that are in distress; put on bowels of mercy, and relieve and succour them, distributing cheerfully to their necessities:
be courteous; gentle and affable, carrying it friendly to one another, seeking those things which may be most agreeable to each other, shunning all moroseness, stiffness, and incivility. The Vulgate Latin version renders it by two words, "modest, humble": not proud, haughty, and overbearing, but condescending to each other, and to men of low estates; and so the Syriac version renders it, "kind and meek".
John Wesley
Finally - This part of the epistle reaches to 1Pet 4:11. The apostle seems to have added the rest afterwards. Sympathizing - Rejoicing and sorrowing together. Love all believers as brethren. Be pitiful - Toward the afflicted. Be courteous - To all men. Courtesy is such a behaviour toward equals and inferiors as shows respect mixed with love.
Robert Jamieson, A. R. Fausset and David Brown
General summary of relative duty, after having detailed particular duties from 1Pet 2:18.
of one mind--as to the faith.
having compassion one of another--Greek, "sympathizing" in the joy and sorrow of others.
love as brethren--Greek, "loving the brethren."
pitiful--towards the afflicted.
courteous--genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble.
3:93:9: Մի՛ չար փոխանակ չարի հատուցանել, կամ բամբասանս ընդ բամբասանաց. այլ զնորին հակառակն՝ օրհնե՛լ, զի յա՛յս իսկ կոչեցարուք՝ զի զօրհնութիւնն ժառանգիցէք[3032]։ գդ [3032] Ոմանք. Այլ զսորին հակառակն օրհնել. զի յայսոսիկ կոչեցարուք. զի զօրհնութիւն ժառ՛՛։
9 չարի փոխարէն չար մի՛ հատուցէ՛ք, կամ նախատինքի փոխարէն՝ նախատինք, այլ, ընդհակառակը, օրհնեցէ՛ք, որովհետեւ այդ բանին իսկ կոչուեցիք, որպէսզի ժառանգէք օրհնութիւնը.
9 Չըլլայ որ չարութեան փոխարէն չարութիւն հատուցանէք կամ նախատինքի փոխարէն՝ նախատինք, այլ ընդհակառակն՝ օրհնեցէ՛ք, գիտնալով որ այս բանին համար կանչուեցաք, որպէս զի օրհնութիւն ժառանգէք։
Մի՛ չար փոխանակ չարի հատուցանել, կամ բամբասանս ընդ բամբասանաց. այլ զնորին հակառակն օրհնել, զի յայս իսկ կոչեցարուք, զի զօրհնութիւնն ժառանգիցէք:

3:9: Մի՛ չար փոխանակ չարի հատուցանել, կամ բամբասանս ընդ բամբասանաց. այլ զնորին հակառակն՝ օրհնե՛լ, զի յա՛յս իսկ կոչեցարուք՝ զի զօրհնութիւնն ժառանգիցէք[3032]։ գդ
[3032] Ոմանք. Այլ զսորին հակառակն օրհնել. զի յայսոսիկ կոչեցարուք. զի զօրհնութիւն ժառ՛՛։
9 չարի փոխարէն չար մի՛ հատուցէ՛ք, կամ նախատինքի փոխարէն՝ նախատինք, այլ, ընդհակառակը, օրհնեցէ՛ք, որովհետեւ այդ բանին իսկ կոչուեցիք, որպէսզի ժառանգէք օրհնութիւնը.
9 Չըլլայ որ չարութեան փոխարէն չարութիւն հատուցանէք կամ նախատինքի փոխարէն՝ նախատինք, այլ ընդհակառակն՝ օրհնեցէ՛ք, գիտնալով որ այս բանին համար կանչուեցաք, որպէս զի օրհնութիւն ժառանգէք։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: не воздавайте злом за зло или ругательством за ругательство; напротив, благословляйте, зная, что вы к тому призваны, чтобы наследовать благословение.
3:9  μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ ἢ λοιδορίαν ἀντὶ λοιδορίας, τοὐναντίον δὲ εὐλογοῦντες, ὅτι εἰς τοῦτο ἐκλήθητε ἵνα εὐλογίαν κληρονομήσητε.
3:9. μὴ (lest) ἀποδιδόντες ( giving-off ) κακὸν (to-disrupted) ἀντὶ (ever-a-one) κακοῦ (of-disrupted) ἢ (or) λοιδορίαν (to-a-reviling-unto) ἀντὶ (ever-a-one) λοιδορίας (of-a-reviling-unto,"τοὐναντίον (to-the-one-ever-a-one-in) δὲ (moreover) εὐλογοῦντες , ( goodly-fortheeing-unto ,"ὅτι (to-which-a-one) εἰς (into) τοῦτο (to-the-one-this) ἐκλήθητε (ye-were-called-unto) ἵνα (so) εὐλογίαν (to-a-goodly-fortheeing-unto) κληρονομήσητε. (ye-might-have-lot-parceleed-unto)
3:9. non reddentes malum pro malo vel maledictum pro maledicto sed e contrario benedicentes quia in hoc vocati estis ut benedictionem hereditate possideatisNot rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this are you called, that you may inherit a blessing.
9. not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing.
3:9. not repaying evil with evil, nor slander with slander, but, to the contrary, repaying with blessings. For to this you have been called, so that you may possess the inheritance of a blessing.
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.
Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing:

9: не воздавайте злом за зло или ругательством за ругательство; напротив, благословляйте, зная, что вы к тому призваны, чтобы наследовать благословение.
3:9  μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ ἢ λοιδορίαν ἀντὶ λοιδορίας, τοὐναντίον δὲ εὐλογοῦντες, ὅτι εἰς τοῦτο ἐκλήθητε ἵνα εὐλογίαν κληρονομήσητε.
3:9. non reddentes malum pro malo vel maledictum pro maledicto sed e contrario benedicentes quia in hoc vocati estis ut benedictionem hereditate possideatis
Not rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this are you called, that you may inherit a blessing.
3:9. not repaying evil with evil, nor slander with slander, but, to the contrary, repaying with blessings. For to this you have been called, so that you may possess the inheritance of a blessing.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:9: Not rendering evil for evil - Purposing, saying, doing nothing but good; and invariably returning good for evil.
Ye are thereunto called - This is your calling - your business in life, to do good, and to do good for evil, and to implore God's blessing even on your worst enemies. And this is not only your duty, but your interest; for in so doing you shall obtain God's blessing, even life for evermore.
Albert Barnes: Notes on the Bible - 1834
3:9: Not rendering evil for evil - See the Mat 5:39, Mat 5:44 notes; Rom 12:17 note.
Or railing for railing - See the notes at Ti1 6:4. Compare Mar 15:29; Luk 23:39.
But contrariwise blessing - In a spirit contrary to this. See the notes at Mat 5:44.
Knowing that ye are thereunto called, that ye should inherit a blessing - "Knowing that you were called to be Christians in order that you should obtain a blessing infinite and eternal in the heavens. Expecting such a blessing yourselves, you should be ready to scatter blessings on all others. You should be ready to bear all their reproaches, and even to wish them well. The hope of eternal life should make your minds calm; and the prospect that you are to be so exalted in heaven should fill your hearts with benignity and love." There is nothing which is better suited to cause our hearts to overflow with benignity, to make us ready to forgive all others when they injure us, than the hope of salvation. Cherishing such a hope ourselves, we cannot but wish that all others may share it, and this will lead us to wish for them every blessing, A man who has a hope of heaven should abound in every virtue. and show that he is a sincere well-wisher of the race. Why should one who expects soon to be in heaven harbor malice in his bosom? Why should he wish to injure a fellow-worm? How can he?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: rendering: Pe1 2:20-23; Pro 17:13, Pro 20:22; Mat 5:39, Mat 5:44; Luk 6:27-29; Rom 12:14, Rom 12:17, Rom 12:19-21; Co1 4:12, Co1 4:13; Eph 4:32; Th1 5:15
called: Pe1 2:21, Pe1 5:10; Rom 8:28, Rom 8:30
that: Mat 19:29, Mat 25:34; Mar 10:17; Luk 10:25, Luk 18:18
Geneva 1599
(11) Not rendering evil for evil, or railing for railing: but contrariwise blessing; (12) knowing that ye are thereunto called, that ye should inherit a blessing.
(11) We must not only not recompense injury for injury, but we must also recompense them with benefits.
(12) An argument taken by comparison: Seeing that we ourselves are unworthy of so great bountifulness, than forgive one another's faults? And from this verse to the end of the chapter, (1Pet 3:9-22), there is a digression, to exhort us valiantly to bear afflictions.
John Gill
Not rendering evil for evil,.... Doing an ill thing in return to one that has done ill to you, and in a way of revenge for it; which is contrary to what is before advised to, and which is taking God's prerogative and work out of his hands, whose vengeance is, and which is to be overcome of evil:
or railing for railing; returning ill language to such as have given it, but rather should imitate Christ, who, when he was reviled, reviled not again, 1Pet 2:23 and whose advice is, instead of returning injuries, blows, or words, to turn to him that smites on the right check the other also and to bless them that curse, do good to them that hate, and pray for them that persecute, Mt 5:39 and which is here directed to:
but contrariwise blessing; praying for a blessing on them; for if we are to do so for our enemies, for them that hate us, despitefully use and persecute us, as did Christ, Stephen the protomartyr, and the apostles, then much more our fellow Christians who may do us an injury or speak evil of us, or to us: who seem to be chiefly intended: the argument to persuade to it follows,
knowing that ye are thereunto called; referring either to what goes before being called by grace to the discharge of all the above duties exhorted to, and particularly to suffer patiently all injuries and affronts; and instead of making returns in the same way, to bless and pray for those that have hurt us, either by words or deeds; see 1Pet 2:20 or to what follows, that ye should inherit a blessing; temporal blessing or blessings; for godliness has the promise of this life and godly persons shall not want any good thing; and even while the blessings of others are cursed they have their outward mercies with a blessing, and they are blessings indeed to them; wherefore, the little they may have is better than the large affluence of others: and also spiritual blessing, or blessings; such as peace of conscience, the pardon of all their sins a justifying righteousness adopting grace, all supplies of grace from Christ, his presence and communion with him: and also an eternal one, even life for evermore; called so, because it springs from the free favour, good will, and blessing of God, and which its being an inheritance also shows; and because such that enjoy it are eternally and unspeakably happy.
John Wesley
Ye are called to inherit a blessing - Therefore their railing cannot hurt you; and, by blessing them, you imitate God, who blesses you.
Robert Jamieson, A. R. Fausset and David Brown
evil--in deed.
railing--in word.
blessing--your revilers; participle, not a noun after "rendering."
knowing that--The oldest manuscripts read merely, "because."
are--Greek, "were called."
inherit a blessing--not only passive, but also active; receiving spiritual blessing from God by faith, and in your turn blessing others from love [GERHARD in ALFORD]. "It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No railing can injure you (1Pet 3:13). Imitate God who "blesses" you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (1Pet 3:10) [BENGEL].
3:103:10: Զի որ կամի զկեանս սիրել, եւ զաւուրս իւր տեսանել ՚ի բարութեան, լռեցուսցէ՛ զլեզու իւր ՚ի չարութենէ, եւ զշրթունս իւր ՚ի չխօսելո՛յ զնենգութիւն[3033]. [3033] Ոմանք. Որ կամիցի զկեանս սիրել, եւ տեսանել աւուրս բարութեան... ՚ի խօսելոյ զնեն՛՛։
10 արդարեւ՝ Ով ուզում է կեանքը սիրել եւ լաւ օրեր տեսնել, ող լռեցնի իր լեզուն չար բաներ ասելուց ւ իր շրթունքները՝ նենգութիւն խօսելուց.
10 Վասն զի ան որ կ’ուզէ կեանքը սիրել ու բարի օրեր տեսնել, իր լեզուն թող դադրեցնէ չարութենէ ու իր շրթունքները՝ նենգութիւն խօսելէ։
Զի որ կամիցի զկեանս սիրել եւ տեսանել աւուրս բարութեան, լռեցուսցէ զլեզու իւր ի չարութենէ, եւ զշրթունս իւր ի չխօսելոյ զնենգութիւն:

3:10: Զի որ կամի զկեանս սիրել, եւ զաւուրս իւր տեսանել ՚ի բարութեան, լռեցուսցէ՛ զլեզու իւր ՚ի չարութենէ, եւ զշրթունս իւր ՚ի չխօսելո՛յ զնենգութիւն[3033].
[3033] Ոմանք. Որ կամիցի զկեանս սիրել, եւ տեսանել աւուրս բարութեան... ՚ի խօսելոյ զնեն՛՛։
10 արդարեւ՝ Ով ուզում է կեանքը սիրել եւ լաւ օրեր տեսնել, ող լռեցնի իր լեզուն չար բաներ ասելուց ւ իր շրթունքները՝ նենգութիւն խօսելուց.
10 Վասն զի ան որ կ’ուզէ կեանքը սիրել ու բարի օրեր տեսնել, իր լեզուն թող դադրեցնէ չարութենէ ու իր շրթունքները՝ նենգութիւն խօսելէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: Ибо, кто любит жизнь и хочет видеть добрые дни, тот удерживай язык свой от зла и уста свои от лукавых речей;
3:10  ὁ γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ἰδεῖν ἡμέρας ἀγαθὰς παυσάτω τὴν γλῶσσαν ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δόλον,
3:10. ὁ (The-one) γὰρ (therefore) θέλων ( determining ) ζωὴν ( to-a-lifing ) ἀγαπᾷν ( to-excess-off-unto ) καὶ ( and ) ἰδεῖν ( to-have-had-seen ) ἡμέρας ( to-days ) ἀγαθάς ( to-good ) παυσάτω ( it-should-have-ceased ) τὴν ( to-the-one ) γλῶσσαν ( to-a-tongue ) ἀπὸ ( off ) κακοῦ ( of-disrupted ) καὶ ( and ) χείλη ( to-lips ) τοῦ ( of-the-one ) μὴ ( lest ) λαλῆσαι ( to-have-spoken-unto ) δόλον , ( to-a-guile ,"
3:10. qui enim vult vitam diligere et videre dies bonos coerceat linguam suam a malo et labia eius ne loquantur dolumFor he that will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.
10. For, He that would love life, And see good days, Let him refrain his tongue from evil, And his lips that they speak no guile:
3:10. For whoever wants to love life and to see good days should restrain his tongue from evil, and his lips, so that they utter no deceit.
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 will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

10: Ибо, кто любит жизнь и хочет видеть добрые дни, тот удерживай язык свой от зла и уста свои от лукавых речей;
3:10  ὁ γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ἰδεῖν ἡμέρας ἀγαθὰς παυσάτω τὴν γλῶσσαν ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δόλον,
3:10. qui enim vult vitam diligere et videre dies bonos coerceat linguam suam a malo et labia eius ne loquantur dolum
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.
3:10. For whoever wants to love life and to see good days should restrain his tongue from evil, and his lips, so that they utter no deceit.
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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: Предыдущие наставления свои Апостол подкрепляет ссылкою на слова псалмопевца, Пс 33:13-17, как бы так говоря: "кто любит жизнь, т. е. кто преобразовывает себя для истинной жизни и хочет показать ее достолюбезною (ибо на это указывает выражение "хотяй любити", как бы показать ее вожделенною для людей до перебоя), тот пусть неуклонно держится того, что вместе со мною предлагает и пророческое слово" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
3:10: For he that will love life - This is a quotation from Psa 34:12-16, as it stands in the Septuagint; only the aorist of the imperative is changed from the second into the third person, etc. He who wishes to live long and prosperously, must act as he is here directed.
1. He must refrain from evil-speaking, lying, and slandering.
2. He must avoid flattery and fair speeches, which cover hypocritical or wicked intentions.
3. He must avoid evil, keep going away εκκλινατω, from evil.
4. He must do good; he must walk in the way of righteousness.
5. He must live peaceably with all men; seek peace where it has been lost; restore it where it has been broken; and pursue it where it seems to be flying away.
He who lives thus must live happy in himself. And as excess in action and passion always tends to the shortening of life, and nothing preys on the constitution more than disorderly passions, he must live not only happiest but longest who avoids them. It is an edifying story that is told in the book Mussar, chap. 1., quoted by Rosenmuller: "A certain person, travelling through the city, continued to call out, Who wants the elixir of life? The daughter of Rabbi Joda heard him, and told her father. He said, Call the man in. When he came in, the rabbi said, What is that elixir of life thou sellest? He answered, Is it not written, What man is he that loveth life, and desireth to see good days, let him refrain his tongue from evil, and his lips from speaking guile? This is the elixir of life, and is found in the mouth of man."
Albert Barnes: Notes on the Bible - 1834
3:10: For he that will love life - Greek, "He willing, (θέλων thelō n,) or that wills to love life." It implies that there is some positive desire to live; some active wish that life should be prolonged. This whole passage Pe1 3:10-12 is taken, with some slight variations, from Psa 34:12-16. In the Psalm this expression is, "What man is he that desireth life, and loveth many days, that he may see good?" The sense is substantially the same. It is implied here that it is right to love life, and to desire many days. The desire of this is referred to by the psalmist and by the apostle, without any expression of disapprobation, and the way is shown by which length of days may be secured. Life is a blessing; a precious gift of God. We are taught so to regard it by the instinctive feelings of our nature; for we are so made as to love it, and to dread its extinction. Though we should be prepared to resign it when God commands, yet there are important reasons why we should desire to live. Among them are the following:
(1) Because, as already intimated, life, as such, is to be regarded as a blessing. We instinctively shrink back from death, as one of the greatest evils; we shudder at the thought of annihilation. It is not wrong to love that, in proper degree, which, by our very nature, we are prompted to love; and we are but acting out one of the universal laws which our Creator has impressed on us, when, with proper submission to his will, we seek "to lengthen out our days as far as possible.
(2) that we may see the works of God, and survey the wonders of his hand on earth. The world is full of wonders, evincing the wisdom and goodness of the Deity; and the longest life, nay, many such lives as are allotted to us here, could be well employed in studying his works and ways.
(3) that we may make preparation for eternity. Man may, indeed, make preparation in a very brief period; but the longest life is not too much to examine and settle the question whether we have a well-founded hope of heaven. If man had nothing else to do, the longest life could be well employed in inquiries that grow out of the question whether we are suited for the world to come. In the possibility, too, of being deceived, and in view of the awful consequences that will result from deception, it is desirable that length of days should be given us that we may bring the subject to the severest test, and so determine it, that we may go sure to the changeless world.
(4) that we may do good to others. We may, indeed, do good in another world; but there are ways of doing good which are probably confined to this. What good we may do hereafter to the inhabitants of distant worlds, or what ministrations, in company with angels, or without them, we may exercise toward the friends of God on earth after we leave it, we do not know; but there are certain things which we are morally certain we shall not be permitted to do in the future world. We shall not:
(a) personally labor for the salvation of sinners, by conversation and other direct efforts;
(b) we shall not illustrate the influence of religion by example in sustaining us in trials, subduing and controlling our passions, and making us dead to the world;
(c) we shall not be permitted to pray for our impenitent friends and kindred, as we may now;
(d) we shall not have the opportunity of contributing of our substance for the spread of the gospel, or of going personally to preach the gospel to the perishing;
(e) we shall not be employed in instructing the ignorant, in advocating the cause of the oppressed and the wronged, in seeking to remove the fetters from the slave, in dispensing mercy to the insane, or in visiting the prisoner in his lonely cell;
(f) we shall not have it in our power to address a kind word to an impenitent child, or seek to guide him in paths of truth, purity, and salvation.
What we can do personally and directly for the salvation of others is to be done in this world; and, considering how much there is to be done, and how useful life may be on the earth, it is an object which we should desire, that our days may be lengthened out, and should use all proper means that it may be done. While we should ever be ready and willing to depart when God calls us to go; while we should not wish to linger on these mortal shores beyond the time when we may be useful to others, yet, as long as he permits us to live, we should regard life as a blessing, and should pray that, if it be his will, we may not be cut down in the midst of our way.
"Love not thy life, nor hate; but what thou livest.
Live well; how long, or short, permit to heaven."
Paradise Lost.
And see good days - In the Psalm Psa 34:12 this is, "and loveth many days, that he may see good." The quotation by Peter throughout the passage is taken from the Septuagint, excepting that there is a change of the person from the second to the third: in the psalm, e. g., "refrain thy tongue from evil," etc.; in the quotation, "let him refrain his tongue from evil," etc. "Good days" are prosperous days; happy days; days of usefulness; days in which we may be respected and loved.
Let him refrain his tongue from evil - The general meaning of all that is said here is, "let him lead an upright and pious life; doing evil to no one, but seeking the good of all men." To refrain the tongue from evil, is to avoid all slander, falsehood; "obscenity, and profaneness, and to abstain from uttering erroneous and false opinions. Compare Jam 1:26; Jam 3:2.
And his lips that they speak no guile - No deceit; nothing that will lead others astray. The words should be an exact representation of the truth. Rosenmuller quotes a passage from the Hebrew book Musar, which may be not an inappropriate illustration of this: "A certain Assyrian wandering through the city, cried and said, "Who will receive the elixir of life?" The daughter of Rabbi Jodus heard him, and went and told her father. "Call him in," said he. When he came in, Rabbi Jannei said to him, "What is that elixir of life which thou art selling?" He said to him, "Is it not written, What man is he that desireth life, and loveth days that he may see good? Keep thy tongue from evil, and thy lips that they speak no guile. Lo, this is the elixir of life which is in the mouth of a man!""
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: he: Psa 34:12-16
love: Deu 32:47; Job 2:4; Pro 3:2, Pro 3:18, Pro 4:22, Pro 8:35; Mat 19:17; Mar 8:35; Joh 12:25
see: Job 7:7, Job 7:8, Job 9:25, Job 33:28; Psa 27:13, Psa 49:19, Psa 106:5; Ecc 2:3; Mat 13:16, Mat 13:17
refrain: Jam 1:26, Jam 3:1-10
speak: Pe1 2:1, Pe1 2:22; Joh 1:47; Rev 14:5
Geneva 1599
(13) For he that will love life, and (h) see good days, let him refrain his tongue from evil, and his lips that they speak no guile:
(13) A secret objection: But this our patience shall be nothing else but an inciting and hardening of the wicked in their wickedness, to make them set upon us more boldly and destroy us. Indeed (faith the apostle by the words of David) to live without doing harm, and to follow after peace when it flies away, is the way to that happy and quiet peace. If so be any man be afflicted for doing justly, the Lord marks all things, and will in his time deliver the godly, who cry to him, and will destroy the wicked.
(h) Lead a blessed and happy life.
John Gill
For he that will love life,.... This, with what follows here and in the two next verses, are taken out of Ps 34:12 and are produced as a proof of what is before said; that it is a good man's duty not to do or speak evil in return for what is done or said to him; but on the contrary, it becomes him to avoid evil, do good, and seek peace as much as possible, and leave it with a righteous God to vindicate him and his cause, who will not fail to do it; and that such shall inherit the blessing both here and hereafter: in the psalm, these words are put by way of question, "what man is he that desireth life?" that wills it with pleasure, that loves it with a love of complacency and delight? and which is to be understood, not of natural life; for what man is there that do not love that? love of a natural life is natural to men; it is a first principle in nature to desire life, and a preservation of it, and to a great length; a man will give all that he has for it, as Satan said, Job 2:4, but both of a spiritual life, a life of faith on Christ, communion with him, and holiness from him; the life of God, or to live soberly, righteously, and godly, which carnal men are alienated from, and enemies to, and cannot desire, only spiritual men; and of an eternal one; and so some of the Jewish interpreters (u) understand by life and good days, in the psalm, such as are both in this world, and in that which is to come:
and see good days; not the days of this life, which are evil, even the days of a good man, Gen 47:9 and the more so, the longer he lives; for the days of old age are evil days, in which there is no pleasure, Eccles 12:1, unless such days are meant, in which much good is done to the honour and glory of God, and in which gracious souls enjoy much of God, and see and taste of his grace and goodness in the land of the living; though, rather, the good days of eternity, even length of days for ever and ever, which holy men of God shall see, and enjoy in the other world, when they shall be possessed of fulness of joy, and of pleasure for evermore: in the psalm it is, "and loveth many days, that he may see good"; desires a blessed eternity of good things:
let him refrain his tongue from evil; bridle that unruly member, which has a world of iniquity in it; let him keep it as with a bit, from the vices incident to it; from all obscene words, filthy and corrupt communication, whatever is unsavoury and unedifying; from lying, cursing, swearing, and particularly from railing and evil speaking, in return for such language, which is chiefly meant; as well as from belching out blasphemies against God, and damnable heresies among men; for whoever would be thought a religious man, and lays no restraint on his tongue, his religion is a vain thing, Jas 1:26 and his lips that they speak no guile; as flatterers do, who speak that with their mouth which does not agree with their heart, and so beguile and deceive persons; and as false teachers, who use dishonest arts, walk in craftiness, handle the word of God deceitfully, use ambiguous phrases, and words of double meaning, and with their good words, and fair speeches, deceive the hearts of the simple but such things do not become persons that seek for glory, honour, and immortality; that profess to be Israelites indeed; in these guile should not be found in their lips, nor in their lives,
(u) Kimchi in Psal. xxxiv. 17.
John Wesley
For he that desireth to love life, and to see good days - That would make life amiable and desirable. Ps 34:12, &c.
Robert Jamieson, A. R. Fausset and David Brown
will love--Greek, "wishes to love." He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make this life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, 1Pet 3:9, by Ps 34:12-16.
refrain--curb, literally, "cause to cease"; implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if they did not strenuously vindicate their rights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils" [CALVIN].
evil . . . guile--First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one's neighbor.
3:113:11: խոտորեսցի՛ ՚ի չարէ, եւ արասցէ զբարի՛. խնդրեսցէ՛ զխաղաղութիւն, եւ երթիցէ՛ զհետ նորա[3034]։ [3034] Ոմանք. Խոտորեսցի ՚ի չարութենէ, եւ ա՛՛... խնդրիցէ զխա՛՛։
11 թող յետ քաշուի չարից եւ բարին անի, ող խաղաղութիւն փնտռի եւ գնայ նրա յետեւից,
11 Թող չարութենէ ետ քաշուի ու բարութիւն ընէ, թող խաղաղութիւն փնտռէ եւ անոր ետեւէն երթայ։
խոտորեսցի ի չարէ եւ արասցէ զբարի, խնդրեսցէ զխաղաղութիւն եւ երթիցէ զհետ նորա:

3:11: խոտորեսցի՛ ՚ի չարէ, եւ արասցէ զբարի՛. խնդրեսցէ՛ զխաղաղութիւն, եւ երթիցէ՛ զհետ նորա[3034]։
[3034] Ոմանք. Խոտորեսցի ՚ի չարութենէ, եւ ա՛՛... խնդրիցէ զխա՛՛։
11 թող յետ քաշուի չարից եւ բարին անի, ող խաղաղութիւն փնտռի եւ գնայ նրա յետեւից,
11 Թող չարութենէ ետ քաշուի ու բարութիւն ընէ, թող խաղաղութիւն փնտռէ եւ անոր ետեւէն երթայ։
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3:1111: уклоняйся от зла и делай добро; ищи мира и стремись к нему,
3:11  ἐκκλινάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω ἀγαθόν, ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν.
3:11. ἐκκλινάτω ( it-should-have-reclined-out ) δὲ (moreover) ἀπὸ ( off ) κακοῦ ( of-disrupted ) καὶ ( and ) ποιησάτω ( it-should-have-done-unto ) ἀγαθόν , ( to-good ," ζητησάτω ( it-should-have-sought-unto ) εἰρήνην ( to-a-peace ) καὶ ( and ) διωξάτω ( it-should-have-pursued ) αὐτήν . ( to-it )
3:11. declinet autem a malo et faciat bonum inquirat pacem et persequatur eamLet him decline from evil and do good: Let him seek after peace and pursue it:
11. And let him turn away from evil, and do good; Let him seek peace, and pursue it.
3:11. Let him turn away from evil, and do good. Let him seek peace, and pursue it.
3:11. Let him eschew evil, and do good; let him seek peace, and ensue it.
Let him eschew evil, and do good; let him seek peace, and ensue it:

11: уклоняйся от зла и делай добро; ищи мира и стремись к нему,
3:11  ἐκκλινάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω ἀγαθόν, ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν.
3:11. declinet autem a malo et faciat bonum inquirat pacem et persequatur eam
Let him decline from evil and do good: Let him seek after peace and pursue it:
3:11. Let him turn away from evil, and do good. Let him seek peace, and pursue it.
3:11. Let him eschew evil, and do good; let him seek peace, and ensue it.
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Albert Barnes: Notes on the Bible - 1834
3:11: Let him eschew evil - Let him avoid all evil. Compare Job 1:1.
And do good - In any and every way; by endeavoring to promote the happiness of all. Compare the notes at Gal 6:10.
Let him seek peace, and ensue it - Follow it; that is, practice it. See the Mat 5:9 note; Rom 12:18 note. The meaning is, that a peaceful spirit will contribute to length of days:
(1) A peaceful spirit - a calm, serene, and equal temper of mind - is favorable to health, avoiding those corroding and distracting passions which do so much to wear out the physical energies of the frame; and,
(2) such a spirit will preserve us from those contentions and strifes to which so many owe their death. Let anyone reflect on the numbers that are killed in duels, in battles, and in brawls, and he will have no difficulty in seeing how a peace fill spirit will contribute to length of days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: eschew: Job 1:1, Job 2:3, Job 28:28; Psa 34:14, Psa 37:27; Pro 3:7, Pro 16:6, Pro 16:17; Isa 1:16, Isa 1:17; Mat 6:13; Joh 17:15
do: Psa 125:4; Mat 5:45; Mar 14:7; Luk 6:9, Luk 6:35; Rom 7:19, Rom 7:21; Gal 6:10; Ti1 6:18; Heb 13:16; Jam 4:17; Jo3 1:11
seek: Psa 120:6, Psa 120:7; Mat 5:9; Luk 1:79; Rom 5:1, Rom 8:6, Rom 12:18, Rom 14:17, Rom 14:19; Gal 5:22; Col 3:15; Heb 12:14; Jam 3:17, Jam 3:18
John Gill
Let him eschew evil,.... Avoid all kinds of evil, hate it, abstain from the appearance of it, and have no fellowship with it; and particularly should avoid rendering evil for evil, or taking revenge on persons for doing him ill:
and do good; everything that is good, all good works, according to the will of God, in the exercise of faith, from a principle of love, and with a view to the glory of God; and without trusting to them, and depending upon them for life and salvation; and particularly do good for evil; do good to all men, acts of kindness and beneficence, even to enemies, and especially to them that are of the household of faith. The Jewish interpreters (w) on the psalm from whence these words are taken observe, that in the first of these clauses are contained all the negative precepts, whose number with them is three hundred, sixty, and five; and in the latter of them, all the affirmative precepts, which amount to two hundred and forty eight:
let him seek peace and ensue it: "or pursue it"; let him seek after it, in the world, and with all men, as much as possible, yea, with his very enemies; and live a peaceable and quiet life, in the kingdom, city, town, and neighbourhood where he is; and particularly in the church of God, and with the saints; which he should seek with all diligence and eagerness, and pursue with all rigour to the utmost of his power; and endeavour to cultivate all he can, and follow the things which make for it. The note of one of the Jewish commentators (x) on this passage is, "seek peace", in thine own place; "and pursue it", in another place,
(w) Aben Ezra & Kimchi in Psal. xxxiv. 14. (x) Jarchi.
John Wesley
Let him seek - To live peaceably with all men. And pursue it - Even when it seems to flee from him.
Robert Jamieson, A. R. Fausset and David Brown
In oldest manuscripts, Greek, "Moreover (besides his words, in acts), let him."
eschew--"turn from."
ensue--pursue as a thing hard to attain, and that flees from one in this troublesome world.
3:123:12: Զի աչք Տեառն ՚ի վերայ արդարոց, եւ ականջք նորա յաղօթս նոցա. երե՛սք Տեառն ՚ի վերայ չարագործաց։
12 որովհետեւ Տիրոջ աչքը արդարների վրայ է, ւ նրա ականջները բաց՝ նրանց աղօթքին. այց Տիրոջ երեսը չարագործների դէմ է»[7]:[7] Սաղմոս 34. 13-17:
12 Վասն զի Տէրոջը աչքերը արդարներուն վրայ են ու իր ականջները՝ անոնց աղօթքին. բայց Տէրոջը երեսը չարագործներուն դէմ է։
Զի աչք Տեառն ի վերայ արդարոց, եւ ականջք նորա` յաղօթս նոցա. երեսք Տեառն ի վերայ չարագործաց:

3:12: Զի աչք Տեառն ՚ի վերայ արդարոց, եւ ականջք նորա յաղօթս նոցա. երե՛սք Տեառն ՚ի վերայ չարագործաց։
12 որովհետեւ Տիրոջ աչքը արդարների վրայ է, ւ նրա ականջները բաց՝ նրանց աղօթքին. այց Տիրոջ երեսը չարագործների դէմ է»[7]:
[7] Սաղմոս 34. 13-17:
12 Վասն զի Տէրոջը աչքերը արդարներուն վրայ են ու իր ականջները՝ անոնց աղօթքին. բայց Տէրոջը երեսը չարագործներուն դէմ է։
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3:1212: потому что очи Господа [обращены] к праведным и уши Его к молитве их, но лице Господне против делающих зло, (чтобы истребить их с земли).
3:12  ὅτι ὀφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν, πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά.
3:12. ὅτι (To-which-a-one) ὀφθαλμοὶ ( eyes ) Κυρίου ( of-Authority-belonged ) ἐπὶ ( upon ) δικαίους ( to-course-belonged ) καὶ ( and ) ὦτα ( ears ) αὐτοῦ ( of-it ) εἰς ( into ) δέησιν ( to-a-binding ) αὐτῶν , ( of-them ," πρόσωπον ( looked-toward ) δὲ ( moreover ) Κυρίου ( of-Authority-belonged ) ἐπὶ ( upon ) ποιοῦντας ( to-doing-unto ) κακά . ( to-disrupted )
3:12. quia oculi Domini super iustos et aures eius in preces eorum vultus autem Domini super facientes malaBecause the eyes of the Lord are upon the just, and his ears unto their prayers but the countenance of the Lord upon them that do evil things.
12. For the eyes of the Lord are upon the righteous, And his ears unto their supplication: But the face of the Lord is upon them that do evil.
3:12. For the eyes of the Lord are upon the just, and his ears are with their prayers, but the countenance of the Lord is upon those who do evil.
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 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:

12: потому что очи Господа [обращены] к праведным и уши Его к молитве их, но лице Господне против делающих зло, (чтобы истребить их с земли).
3:12  ὅτι ὀφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν, πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά.
3:12. quia oculi Domini super iustos et aures eius in preces eorum vultus autem Domini super facientes mala
Because the eyes of the Lord are upon the just, and his ears unto their prayers but the countenance of the Lord upon them that do evil things.
3:12. For the eyes of the Lord are upon the just, and his ears are with their prayers, but the countenance of the Lord is upon those who do evil.
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.
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Adam Clarke: Commentary on the Bible - 1831
3:12: The eyes of the Lord are over the righteous - That is, He is continually under God's notice and his care; God continually watches for him and watches over him, and he is under his constant protection.
And his ears are open unto their prayers - The original is very emphatic: The eyes of the Lord are upon the righteous, and his ears to their prayers. The righteous man ever attracts the Divine notice, and wherever he is, there is the ear of God; for, as every righteous man is a man of prayer, wherever he prays, there is the ear of God, into which the prayer, as soon as formed, enters.
But the face of the Lord - Far from his eye being upon them, or his ear open to their requests, (for prayer they have none), his face, his approbation, his providence and blessing, are turned away from them; and he only looks upon them to abhor them, and to turn the arm of his justice against them.
Albert Barnes: Notes on the Bible - 1834
3:12: For the eyes of the Lord are over the righteous - That is, he is their Protector. His eyes are indeed on all people, but the language here is that which describes continual guardianship and care.
And his ears are open unto their prayers - He hears their prayers. As he is a hearer of prayer, they are at liberty to go to him at all times, and to pour out their desires before him. This passage is taken from Psa 34:15, and it is designed to show the reason why a life of piety will contribute to length of days.
But the face of the Lord is against them that do evil - Margin, upon. The sense of the passage, however, is against. The Lord sets his face against them: an expression denoting disapprobation, and a determination to punish them. His face is not mild and benignant toward them, as it is toward the righteous. The general sentiment in these verses Pe1 3:10-12 is, that while length of days is desirable, it is to be secured by virtue and religion, or that virtue and religion will contribute to it. This is not to be understood as affirming that all who are righteous will enjoy long life, for we know that the righteous are often cut down in the midst of their way; and that in fire, and flood, and war, and the pestilence, the righteous and the wicked often perish together. But still there is a sense in which it is true that a life of virtue and religion will contribute to length of days, and that the law is so general as to be a basis of calculation in reference to the future:
I. Religion and virtue contribute to those things which are favorable to length of days, which are conducive to health and to a vigorous constitution. Among those things are the following:
(a) a calm, peaceful, and contented mind - avoiding the wear and tear of the raging passions of lusts, avarice, and ambition;
(b) temperance in eating and drinking - always favorable to length of days;
(c) industry - one of the essential means, as a general rule, of promoting long life;
(d) prudence and economy - avoiding the extravagancies by which many shorten their days; and,
(e) a conscientious and careful regard of life itself.
Religion makes men feel that life is a blessing, and that it should not be thrown away. Just in proportion as a man is under the influence of religion, does he regard life as of importance, and does he become careful in preserving it. Strange and paradoxical as it may seem, the lack of religion often makes people reckless of life, and ready to throw it away for any trifling cause. Religion shows a man what great issues depend on life, and makes him, therefore, desirous of living to secure his own salvation and the salvation of all others.
II. Multitudes lose their lives who would have preserved them if they had been under the influence of religion. To see this, we have only to reflect:
(a) on the millions who are cut off in war as the result of ambition, and the want of religion;
(b) on the countless hosts cut down in middle life, or in youth, by intemperance, who would have been saved by religion;
(c) on the numbers who are the victims of raging passions, and who are cut off by the diseases which gluttony and licentiousness engender;
(d) on the multitude who fall in duels, all of whom would have been saved by religion;
(e) on the numbers who, as the result of disappointment in business or in love, close their own lives, who would have been enabled to bear up under their troubles if they had had religion; and,
(f) on the numbers who are cut off from the earth as the punishment of their crimes, all of whom would have continued to live if they had had true religion.
III. God protects the righteous. He does it by saving them from those vices by which the lives of so many are shortened; and often, we have no reason to doubt, in answer to their prayers, when, but for those prayers, they would have fallen into crimes that would have consigned them to an early grave, or encountered dangers from which they would have had no means of escape. No one can doubt that in fact those who are truly religious are saved from the sins which consign millions to the tomb; nor is there any less reason to doubt that a protecting shield is often thrown before the children of God when in danger. Compare Ps. 91.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: the eyes: Deu 11:12; Ch2 16:9; Psa 11:4; Pro 15:3; Zac 4:10
his ears: Ch2 7:15; Psa 65:2; Pro 15:8, Pro 15:29; Joh 9:31; Jam 5:16
but: Lev 17:10, Lev 20:3, Lev 20:6, Lev 26:17; Psa 80:16; Jer 21:10; Eze 15:7
against: Gr. upon
Geneva 1599
For the eyes of the Lord [are] over the righteous, and his ears [are open] unto their prayers: but the (i) face of the Lord [is] against them that do evil.
(i) This word "face" after the manner of the Hebrews, is taken for "anger".
John Gill
For the eyes of the Lord are over the righteous,.... Who are so not merely in the sight of men, but of God; nor in their own account, and by their own works, but in the esteem of God, through the imputation of the righteousness of his Son unto them: and because he loves this righteousness, and is well pleased with it, seeing by it his law is magnified and made honourable, therefore his countenance beholds with pleasure and delight those righteous ones who are clothed with it; his eyes of omniscience, love, care, and protection, are always upon them, watching over them, delighting in them, running to and fro in the earth on behalf of them; he sees every injury done them, and in his own time and way will do them justice; which is a reason why they should not take vengeance themselves, but leave it with him, whose it is:
and his ears are open to their prayers; or "prayer"; in the Hebrew text, "to their cry"; he is a God hearing prayer, and his righteous ones have his ear; he hears them while they are speaking, and will sooner or later answer, and avenge his elect, who cry unto him day and night; for as he has an ear to hear their cries, which is not heavy, he has an arm to save them, which is not shortened; and this is another reason why they should behave as before directed, and which is still strengthened by what follows,
but the face of the Lord is against them that do evil; it is added in the psalm, "to cut off the remembrance of them from the earth": by "the face of the Lord" is meant, as the Jewish writers (y) interpret it, the anger of the Lord; it intends, not his kind, pleasant, and loving countenance, but his angry one with the former he beholds the upright, and with it he looks upon his righteous ones; but the latter is upon and against the wicked, and is dreadful and intolerable, and the consequence of it is everlasting destruction from the presence of the Lord, and from the glory of his power,
(y) Jarchi & Menachem apud ib. & Aben Ezra in loc.
John Wesley
The eyes of the Lord are over the righteous - For good. Anger appears in the whole face; love, chiefly in the eyes.
Robert Jamieson, A. R. Fausset and David Brown
Ground of the promised present and eternal life of blessedness to the meek (1Pet 3:10). The Lord's eyes are ever over them for good.
ears . . . unto their prayers-- (1Jn 5:14-15).
face . . . against--The eyes imply favorable regard; the face of the Lord upon (not as English Version, "against") them that do evil, implies that He narrowly observes them, so as not to let them really and lastingly hurt His people (compare 1Pet 3:13).
3:133:13: Եւ ո՞ իցէ որ չարչարիցէ զձեզ, եթէ դուք բարւոյն նախանձաւորք լինիցիք[3035]։ [3035] Ոմանք. Եւ ո՞վ իցէ որ։
13 Եւ ո՞վ է, որ պիտի չարչարի ձեզ, եթէ դուք նախանձախնդիր լինէք բարուն:
13 Եւ ո՞վ ձեզի չարիք մը պիտի հասցնէ՝ եթէ դուք բարիին հետեւիք։
Եւ ո՞ իցէ որ չարչարիցէ զձեզ, եթէ դուք բարւոյն նախանձաւորք լինիցիք:

3:13: Եւ ո՞ իցէ որ չարչարիցէ զձեզ, եթէ դուք բարւոյն նախանձաւորք լինիցիք[3035]։
[3035] Ոմանք. Եւ ո՞վ իցէ որ։
13 Եւ ո՞վ է, որ պիտի չարչարի ձեզ, եթէ դուք նախանձախնդիր լինէք բարուն:
13 Եւ ո՞վ ձեզի չարիք մը պիտի հասցնէ՝ եթէ դուք բարիին հետեւիք։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: И кто сделает вам зло, если вы будете ревнителями доброго?
3:13  καὶ τίς ὁ κακώσων ὑμᾶς ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε;
3:13. Καὶ (And) τίς (what-one) ὁ (the-one) κακώσων (shall-having-en-disrupted) ὑμᾶς (to-ye) ἐὰν (if-ever) τοῦ (of-the-one) ἀγαθοῦ (of-good) ζηλωταὶ (cravers) γένησθε ; ( ye-might-have-had-became ?"
3:13. et quis est qui vobis noceat si boni aemulatores fueritisAnd who is he that can hurt you, if you be zealous of good?
13. And who is he that will harm you, if ye be zealous of that which is good?
3:13. And who is it who can harm you, if you are zealous in what is good?
3:13. And who [is] he that will harm you, if ye be followers of that which is good?
And who [is] he that will harm you, if ye be followers of that which is good:

13: И кто сделает вам зло, если вы будете ревнителями доброго?
3:13  καὶ τίς ὁ κακώσων ὑμᾶς ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε;
3:13. et quis est qui vobis noceat si boni aemulatores fueritis
And who is he that can hurt you, if you be zealous of good?
3:13. And who is it who can harm you, if you are zealous in what is good?
3:13. And who [is] he that will harm you, if ye be followers of that which is good?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-17: Апостол высказывает возвышенный взгляд на добродетель, имеющую столь самобытное достоинство, что никакое внешнее зло не в силах нанести существенного ущерба добродетельному (ст. 12; ср. Рим 8:33), напротив, возвышает ее оправдывающую силу (ст. 14; Мф 5:10). При этом увещание христианам не бояться угроз преследующих, равно как и увещание ревновать о прославлении Господа в душах верующих Апостол выражает, по своему обыкновению, словами Ветхого Завета, именно: пророка Исаии (VIII:12-13). С внутренним освящением Бога в сердцах христиан должно соединяться и внешнее исповедание его пред людьми, готовность верующих дать отчет в своем уповании всякому вопрошающему. "Апостол повелевает верному человеку всегда быть готову к отчету о вере, чтобы, когда бы ни стали спрашивать нас о вере, мы всегда могли легко отвечать, и делать это с кротостью, как и все вообще, как бы в присутствии Самого Бога... Нужно заметить, что настоящие слова Апостола не противоречат изречению Господа. Когда Господь говорит, чтобы мы, когда поведут нас к начальникам и властям, не заботились о том, что нам отвечать (Лк 21:14), а Петр заповедует теперь готовиться к ответу, то - Господь говорит о свидетельстве, а Апостол Петр - об учении" (блаж. Феофил.). Упование, по Апостолу, образует самую суть истинной духовной христианской жизни, и ответ или отчет об этом уповании, основанном на вере, должен быть "с кротостью и благоговением", из благоговейного почтения пред Божественной истиной и без тени высокомерия. Здесь - на все времена урок всем исповедникам, защитникам и миссионерам христианской веры! В ст. 17: повторяется и обосновывается мысль стиха 14-го о том, что лучше страдать за добрые дела, чем за злые (ср. II:20).
Adam Clarke: Commentary on the Bible - 1831
3:13: Who is he that will harm you - Is it possible that a man can be wretched who has God for his friend? "All the devices which the devil or wicked men work against such must be brought to naught, and by the providence of his goodness be dispersed."
If ye be followers, etc. - Εαν Του Αγαθου μιμηται γενησθε· If ye be imitators of the good One, i.e. of God. Ὁ Αγαθος, the good One, is one of God's prime epithets, see Mat 19:17, and Satan is distinguished by the reverse, ὁ πονηρος, the Evil one, Mat 13:19 (note). Instead of μιμηται, followers, or rather imitators, ζηλωται, zealous of what is good, is the reading of ABC, fifteen others, both the Syriac, Erpen's Arabic, the Coptic, Ethiopic, Armenian and Vulgate, with some of the fathers. This is a very probable reading, and Griesbach has placed it in the margin as a candidate for the place of that in the text.
Albert Barnes: Notes on the Bible - 1834
3:13: And who is he that will harm you, if ye be followers of that which is good? - This question is meant to imply, that as a general thing they need apprehend no evil if they lead an upright and benevolent life. The idea is, that God would in general protect them, though the next verse shows that the apostle did not mean to teach that there would be absolute security, for it is implied there that they might be called to suffer for righteousness" sake. While it is true that the Saviour was persecuted by wicked people, though his life was wholly spent in doing good; while it is true that the apostles were put to death, though following his example; and while it is true that good people have often suffered persecution, though laboring only to do good, still it is true as a general thing that a life of integrity and benevolence conduces to safety, even in a wicked world. People who are upright and pure; who live to do good to others who are characteristically benevolent and who are imitators of God - are those who usually pass life in most tranquillity and security, and are often safe when nothing else would give security but confidence in their integrity. A man of a holy and pure life may, under the protection of God, rely on that character to carry him safely through the world and to bring him at last to an honored grave. Or should he be calumniated when living, and his sun set under a cloud, still his name will be vindicated, and justice will ultimately be done to him when he is dead. The world ultimately judges right respecting character, and renders "honor to whom honor is due." Compare Psa 37:3-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: who: Pro 16:7; Rom 8:28, Rom 13:3
followers: Psa 38:20; Pro 15:9; Co1 14:1; Eph 5:1; Th1 5:15; Ti1 5:10; Jo3 1:11
Geneva 1599
(14) And who [is] he that will harm you, if ye be followers of that which is good?
(14) The second argument: when the wicked are provoked, they are more wayward: therefore they must instead be won by good deeds. If they cannot be gained by that means also, yet nonetheless we shall be blessed if we suffer for righteousness sake.
John Gill
And who is he that will harm you,.... Or "can harm you". God will not; for his eyes are upon the righteous, to protect and defend them, and, his ears are open to their cries, to avenge them; he is on their side, and he is the only lawgiver that is able to save, and to destroy. Christ will not; for when he came the first time, it was not to condemn, but to save; and when he comes a second time, though he will rule the wicked with a rod of iron, and dash them in pieces as a potter's vessel; yet his people, who are his jewels, he will spare, as a man spares his only son. Good angels will not; these rejoice at the conversion, and in the salvation of sinful men, encamp about the saints, and are ministering spirits to them: nor the devil; though he would devour, he cannot; for greater is he that is in the saints, than he that is in the world: nor can sin; for though it wars against them, it shall not have the dominion over them; and though it often breaks in upon their peace and comfort, it cannot damn and destroy their souls: nor the law; for though it pronounces guilty, and curses those that are under it, and are of the works of it, yet since Christ has fulfilled it for his people, by obeying its precepts, and bearing its penalty, the curse, it lies not against them, nor can it inflict any punishment on them: nor the men of the world; who hate and persecute the saints; these can do them no real harm; they cannot hurt their grace, which shines the brighter, being tried and proved in the furnace of affliction; they cannot destroy their peace and comfort by all the trouble they give them; all the harm they can do them is to their bodies; they can do none to their souls; and even all the evil things they do to their bodies work together for their good; and they must be very wicked men that will do harm in any respect to such as behave well in states, cities, towns, or neighbourhoods:
if ye be followers of that which is good; of God, who is essentially, originally, and infinitely good, and does good to all his creatures, by imitating him in holiness and righteousness, in kindness, mercy, and beneficence; and of Christ, the good Shepherd, following him in the exercise of grace, as of humility, love, patience, &c. and in the discharge of duty; and of good men, the apostles of Christ, the first churches, faithful ministers, and all such who through faith and patience have inherited the promises, and that both in doctrine and practice; and of all good things, whatever is true, honest, just, pure, lovely, and of good report, particularly righteousness, godliness, faith, love, patience, and meekness. Some copies, as the Alexandrian, and others, read, "zealots", or "zealous of good"; of good works, as in Tit 2:14 and so the Vulgate Latin, Syriac, and Ethiopic versions.
John Wesley
Who is he that will harm you - None can.
Robert Jamieson, A. R. Fausset and David Brown
who . . . will harm you--This fearless confidence in God's protection from harm, Christ, the Head, in His sufferings realized; so His members.
if ye be--Greek, "if ye have become."
followers--The oldest manuscripts read "emulous," "zealous of" (Tit 2:14).
good--The contrast in Greek is, "Who will do you evil, if ye be zealous of good?"
3:143:14: Այլ թէ եւ չարչարիցիք եւս վասն արդարութեան, երանելի՛ էք. բայց յերկիւղէ նոցա մի՛ երկնչիցիք, եւ մի՛ խռովեսջիք[3036]։ [3036] Ոմանք. Այլ թէ չարչարիցիք եւս յաղագս արդա՛՛։
14 Իսկ եթէ արդարութեան համար չարչարուէք էլ, երանի՜ է ձեզ: Բայց նրանց երկիւղից մի՛ վախեցէք եւ մի՛ խռովուէք,
14 Բայց եթէ արդարութեան համար չարչարուիք ալ՝ երանելի էք եւ անոնց ահէն մի՛ վախնաք ու մի՛ շփոթիք.
Այլ թէ եւ չարչարիցիք եւս յաղագս արդարութեան, երանելի էք. բայց յերկիւղէ նոցա մի՛ երկնչիցիք եւ մի՛ խռովեսջիք:

3:14: Այլ թէ եւ չարչարիցիք եւս վասն արդարութեան, երանելի՛ էք. բայց յերկիւղէ նոցա մի՛ երկնչիցիք, եւ մի՛ խռովեսջիք[3036]։
[3036] Ոմանք. Այլ թէ չարչարիցիք եւս յաղագս արդա՛՛։
14 Իսկ եթէ արդարութեան համար չարչարուէք էլ, երանի՜ է ձեզ: Բայց նրանց երկիւղից մի՛ վախեցէք եւ մի՛ խռովուէք,
14 Բայց եթէ արդարութեան համար չարչարուիք ալ՝ երանելի էք եւ անոնց ահէն մի՛ վախնաք ու մի՛ շփոթիք.
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3:1414: Но если и страдаете за правду, то вы блаженны; а страха их не бойтесь и не смущайтесь.
3:14  ἀλλ᾽ εἰ καὶ πάσχοιτε διὰ δικαιοσύνην, μακάριοι. τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε μηδὲ ταραχθῆτε,
3:14. ἀλλ' (Other) εἰ (if) καὶ (and) πάσχοιτε (ye-may-experience) διὰ (through) δικαιοσύνην, (to-a-course-belongedness," μακάριοι . ( bless-belonged ) τὸν ( To-the-one ) δὲ ( moreover ) φόβον ( to-a-fearee ) αὐτῶν ( of-them ) μὴ ( lest ) φοβηθῆτε ( ye-might-have-been-feareed-unto ) μηδὲ ( lest-moreover ) ταραχθῆτε , ( ye-might-have-been-stirred ,"
3:14. sed et si quid patimini propter iustitiam beati timorem autem eorum ne timueritis et non conturbeminiBut if also you suffer any thing for justice' sake, blessed are ye. And be not afraid of their fear: and be not troubled.
14. But and if ye should suffer for righteousness’ sake, blessed : and fear not their fear, neither be troubled;
3:14. And yet, even when you suffer something for the sake of justice, you are blessed. So then, do not be afraid with their fear, and do not be disturbed.
3:14. But and if ye suffer for righteousness’ sake, happy [are ye]: and be not afraid of their terror, neither be troubled;
But and if ye suffer for righteousness' sake, happy [are ye]: and be not afraid of their terror, neither be troubled:

14: Но если и страдаете за правду, то вы блаженны; а страха их не бойтесь и не смущайтесь.
3:14  ἀλλ᾽ εἰ καὶ πάσχοιτε διὰ δικαιοσύνην, μακάριοι. τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε μηδὲ ταραχθῆτε,
3:14. sed et si quid patimini propter iustitiam beati timorem autem eorum ne timueritis et non conturbemini
But if also you suffer any thing for justice' sake, blessed are ye. And be not afraid of their fear: and be not troubled.
3:14. And yet, even when you suffer something for the sake of justice, you are blessed. So then, do not be afraid with their fear, and do not be disturbed.
3:14. But and if ye suffer for righteousness’ sake, happy [are ye]: and be not afraid of their terror, neither be troubled;
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Adam Clarke: Commentary on the Bible - 1831
3:14: But and if ye suffer - God may permit you to be tried and persecuted for righteousness' sake, but this cannot essentially harm you; he will press even this into your service, and make it work for your good.
Happy are ye - This seems to refer to Mat 5:10, etc. Blessed or happy, are ye when men persecute you, etc. It is a happiness to suffer for Christ; and it is a happiness, because if a man were not holy and righteous the world would not persecute him, so he is happy in the very cause of his sufferings.
Be not afraid of their terror - Τον δε φοβον αυτων μη φοβηθητε· Fear not their fear; see Isa 8:12. Sometimes fear is put for the object of a man's religious worship; see Gen 31:42; Pro 1:26, and the place in Isaiah just quoted. The exhortation may mean, Fear not their gods, they can do you no hurt; and supposing that they curse you by them, yet be not troubled; "He who fears God need have no other fear."
Albert Barnes: Notes on the Bible - 1834
3:14: But and if ye suffer for righteousness" sake - Implying that though, in general, a holy character would constitute safety, yet that there was a possibility that they might suffer persecution. Compare the Mat 5:10 note; Ti2 3:12 note.
Happy are ye - Perhaps alluding to what the Saviour says in Mat 5:10; "Blessed are they which are persecuted for righteousness" sake." On the meaning of the word happy or blessed, see the notes at Mat 5:3. The meaning here is, not that they would find positive enjoyment in persecution on account of righteousness, but that they were to regard it as a blessed condition; that is, as a condition that might be favorable to salvation; and they were not therefore, on the whole, to regard it as an evil.
And be not afraid of their terror - Of anything which they can do to cause terror. There is evidently an allusion here to Isa 8:12-13; "Neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." See the notes at that passage. Compare Isa 51:12; Mat 10:28. "Neither be troubled." With apprehension of danger. Compare the notes at Joh 14:1. If we are true Christians, we have really no reason to be alarmed in view of anything that can happen to us. God is our protector, and he is abundantly able to vanquish all our foes; to uphold us in all our trials; to conduct us through the valley of death, and to bring us to heaven. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come," Co1 3:21-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: if: Pe1 2:19, Pe1 2:20, Pe1 4:13-16; Jer 15:15; Mat 5:10-12, Mat 10:18-22, Mat 10:39, Mat 16:25, Mat 19:29; Mar 8:35, Mar 10:29; Luk 6:22, Luk 6:23; Act 9:16; Co2 12:10; Phi 1:29; Jam 1:12
and be: Isa 8:12, Isa 8:13, Isa 41:10-14, Isa 51:12; Jer 1:8; Eze 3:9; Mat 10:28, Mat 10:31; Luk 12:4, Luk 12:5; Joh 14:1, Joh 14:27; Act 18:9, Act 18:10
Geneva 1599
But and if ye suffer for righteousness' sake, happy [are ye]: (15) and be not afraid of their (k) terror, neither be troubled;
(15) A most certain counsel in afflictions, be they never so terrible, to be of a steady mind and to stand fast. But how shall we attain to it? If we sanctify God in our minds and hearts, that is to say, if we rest upon him as one that is almighty that loves mankind, that is good and true indeed.
(k) Be not dismayed as they are.
John Gill
But and if ye suffer for righteousness sake,.... For the doctrine of justification by the righteousness of Christ, which was the great stumbling block to the Jews, and on account of which they persecuted the Christians; it being not after man, nor according to the carnal reason of men, and was contrary to the method they had fixed on, and what excluded boasting in them, and was thought to be a licentious doctrine; and for a righteous cause, for professing Christ and his Gospel; for vindicating both which, whoever did must expect to suffer persecution; and also for living soberly, righteously, and godly; for by a religious life and conversation the saints are separated from the world, and are distinguished from them, which in effect sets a mark of infamy and reproach upon them; and saints, by an agreeable life, reprove others, and condemn them; all which irritate and provoke them to hate and persecute them: now these words prevent an objection that might be made to what is before said; that none can, or will harm such as are followers of good; whereas it is a clear case, that saints for righteousness sake are hurt, and do suffer in their persons, characters, and estate; they are reproached and reviled, and often suffer confiscation of goods, imprisonment, and even death itself; to which the apostle answers, by granting it, and supposing that this should be the case, as it sometimes is; yet no hurt is done them, they are still happy persons: happy are ye; since suffering on such an account is a gift of God, even as believing in Christ itself is, and is a real honour done to a person, and to be so accounted; moreover, such generally enjoy much of the presence of God, and the comforts of his Spirit; the Spirit of God and of glory rests upon them; hereby the graces of the Spirit of God in them are exercised, tried, and proved, and shine out the brighter; the faith and hope of other Christians are strengthened, and God is glorified; and besides, the kingdom of heaven, the crown of life, and eternal glory, with which their sufferings are not to be compared, are theirs, and which they shall certainly enjoy: and be not afraid of their terror, neither be troubled; referring to a passage in Is 8:12 and the meaning is either, be not afraid with the same sort of fear as wicked men are; with a worldly slavish fear of men, and of the loss of worldly things, and of life itself: or, afraid of them, as the Syriac version renders it; who inject fear into you; do not be afraid of their revilings and reproaches, of their threatenings and menaces, and even of death itself by them, which is the utmost they can do; do not be troubled at anything they say or do to you; since nothing can harm you, since God is on your side, Christ has delivered you from this present evil world, and saved you out of the hands of every enemy; and since the love of God, which casteth out fear, is shed abroad in your hearts, and you are encompassed with it, and nothing can separate you from it.
John Wesley
But if ye should suffer - This is no harm to you, but a good. Fear ye not their fear - The very words of the Septuagint, Is 8:12-13. Let not that fear be in you which the wicked feel.
Robert Jamieson, A. R. Fausset and David Brown
But and if--"But if even." "The promises of this life extend only so far as it is expedient for us that they should be fulfilled" [CALVIN]. So he proceeds to state the exceptions to the promise (1Pet 3:10), and how the truly wise will behave in such exceptional cases. "If ye should suffer"; if it should so happen; "suffer," a milder word than harm.
for righteousness--"not the suffering, but the cause for which one suffers, makes the martyr" [AUGUSTINE].
happy--Not even can suffering take away your blessedness, but rather promotes it.
and--Greek, "but." Do not impair your blessing (1Pet 3:9) by fearing man's terror in your times of adversity. Literally, "Be not terrified with their terror," that is, with that which they try to strike into you, and which strikes themselves when in adversity. This verse and 1Pet 3:15 is quoted from Is 8:12-13. God alone is to be feared; he that fears God has none else to fear.
neither be troubled--the threat of the law, Lev 26:36; Deut 28:65-66; in contrast to which the Gospel gives the believer a heart assured of God's favor, and therefore unruffled, amidst all adversities. Not only be not afraid, but be not even agitated.
3:153:15: Այլ զՏէր զնոյն եւ զՔրիստոս՝ սո՛ւրբ ունիջիք ՚ի սիրտս ձեր։ Պատրա՛ստք իցէք տալ պատասխանի ամենայնի որ խնդրիցէ զբա՛նն՝ որ է վասն յուսոյն ձերոյ[3037]. [3037] Ոմանք. ԶՏէր զնոյն զՔրիստոս սո՛ւրբ առնիջիք ՚ի սիրտս ձեր։ Ոմանք. Պատրաստ իցէք։
15 այլ Տիրոջը՝ նոյն ինքը Քրիստոսին սո՛ւրբ պահեցէք ձեր սրտերում. պատրա՛ստ եղէք հեզութեամբ եւ երկիւղածութեամբ պատասխան տալու ամէն մարդու, որ կը հարցնի ձեր մէջ եղած յոյսի պատճառը:
15 Հապա Տէր Աստուածը սրտերնուդ մէջ սո՛ւրբ պահեցէք եւ միշտ պատրա՛ստ եղէք հեզութեամբ ու երկիւղածութեամբ պատասխան տալու ամենուն՝ որոնք ձեր ունեցած յոյսին մասին կը հարցնեն։
Այլ զՏէր, [22]զնոյն զՔրիստոս`` սուրբ առնիջիք ի սիրտս ձեր. պատրաստ իցէք տալ պատասխանի ամենայնի որ խնդրիցէ զբանն` որ է վասն յուսոյն ձերոյ, [23]այլ հեզութեամբ եւ երկիւղիւ:

3:15: Այլ զՏէր զնոյն եւ զՔրիստոս՝ սո՛ւրբ ունիջիք ՚ի սիրտս ձեր։ Պատրա՛ստք իցէք տալ պատասխանի ամենայնի որ խնդրիցէ զբա՛նն՝ որ է վասն յուսոյն ձերոյ[3037].
[3037] Ոմանք. ԶՏէր զնոյն զՔրիստոս սո՛ւրբ առնիջիք ՚ի սիրտս ձեր։ Ոմանք. Պատրաստ իցէք։
15 այլ Տիրոջը՝ նոյն ինքը Քրիստոսին սո՛ւրբ պահեցէք ձեր սրտերում. պատրա՛ստ եղէք հեզութեամբ եւ երկիւղածութեամբ պատասխան տալու ամէն մարդու, որ կը հարցնի ձեր մէջ եղած յոյսի պատճառը:
15 Հապա Տէր Աստուածը սրտերնուդ մէջ սո՛ւրբ պահեցէք եւ միշտ պատրա՛ստ եղէք հեզութեամբ ու երկիւղածութեամբ պատասխան տալու ամենուն՝ որոնք ձեր ունեցած յոյսին մասին կը հարցնեն։
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3:1515: Господа Бога святите в сердцах ваших; [будьте] всегда готовы всякому, требующему у вас отчета в вашем уповании, дать ответ с кротостью и благоговением.
3:15  κύριον δὲ τὸν χριστὸν ἁγιάσατε ἐν ταῖς καρδίαις ὑμῶν, ἕτοιμοι ἀεὶ πρὸς ἀπολογίαν παντὶ τῶ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος,
3:15. κύριον ( to-Authority-belonged ) δὲ (moreover) τὸν (to-the-one) Χριστὸν (to-Anointed) ἁγιάσατε ( ye-should-have-hallow-belonged-to ) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ὑμῶν, (of-ye," ἕτοιμοι ( readied-of ) ἀεὶ (ever-if) πρὸς (toward) ἀπολογίαν (to-a-fortheeing-off-unto) παντὶ (unto-all) τῷ (unto-the-one) αἰτοῦντι (unto-appealing-unto) ὑμᾶς (to-ye) λόγον (to-a-forthee) περὶ (about) τῆς (of-the-one) ἐν (in) ὑμῖν (unto-ye) ἐλπίδος, (of-an-expectation,"ἀλλὰ (other) μετὰ (with) πραΰτητος (of-a-mildness) καὶ (and) φόβου, (of-a-fearee,"
3:15. Dominum autem Christum sanctificate in cordibus vestris parati semper ad satisfactionem omni poscenti vos rationem de ea quae in vobis est speBut sanctify the Lord Christ in your hearts, being ready always to satisfy every one that asketh you a reason of that hope which is in you.
15. but sanctify in your hearts Christ as Lord: ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear:
3:15. But sanctify Christ the Lord in your hearts, being always ready to give an explanation to all who ask you the reason for that hope which is in you.
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:
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:

15: Господа Бога святите в сердцах ваших; [будьте] всегда готовы всякому, требующему у вас отчета в вашем уповании, дать ответ с кротостью и благоговением.
3:15  κύριον δὲ τὸν χριστὸν ἁγιάσατε ἐν ταῖς καρδίαις ὑμῶν, ἕτοιμοι ἀεὶ πρὸς ἀπολογίαν παντὶ τῶ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος,
3:15. Dominum autem Christum sanctificate in cordibus vestris parati semper ad satisfactionem omni poscenti vos rationem de ea quae in vobis est spe
But sanctify the Lord Christ in your hearts, being ready always to satisfy every one that asketh you a reason of that hope which is in you.
3:15. But sanctify Christ the Lord in your hearts, being always ready to give an explanation to all who ask you the reason for that hope which is in you.
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:
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Adam Clarke: Commentary on the Bible - 1831
3:15: 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 ἁγιαζω 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; endeavor 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 endeavor 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,
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 labor 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 τον Θεον, God, ABC, four others, both the Syriac, Erpen's Arabic, the Coptic, Vulgate, and Armenian, with Clement and Fulgentius, read τον Χριστον, 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 defense; from this we have our word apology, which did not originally signify an excuse for an act, but a defense of that act. The defences of Christianity by the primitive fathers are called apologies. See the note on Act 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.
Albert Barnes: Notes on the Bible - 1834
3:15: 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:
(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 irRev_erence 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; Co1 9:3; Ti2 4:16; Pe1 3:15; and clearing of yourselves in Co2 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:
(1) 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 Rev_engeful 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, "Rev_erence." The sense seems to be, "in the fear of God; with a serious and Rev_erent 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 Rev_erent 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 Rev_iled, 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: sanctify: Num 20:12, Num 27:14; Isa 5:16, Isa 29:23
and be: Psa 119:46; Jer 26:12-16; Dan 3:16-18; Amo 7:14-17; Mat 10:18-20; Luk 21:14, Luk 21:15; Act 4:8-12, Act 5:29-31, Act 21:39, Act 21:40, Act 22:1, Act 22:2-5; Col 4:6; Ti2 2:25
a reason: Sa1 12:7; Isa 1:18, Isa 41:21; Act 24:25
the hope: Pe1 1:3, Pe1 1:4; Col 1:5, Col 1:23, Col 1:27; Tit 1:2; Heb 3:6, Heb 6:1, Heb 6:18, Heb 6:19
with: Pe1 3:2, Pe1 3:4; Ti2 2:25, Ti2 2:26
fear: or, Rev_erence
Geneva 1599
But (l) sanctify the Lord God in your hearts: (16) 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:
(l) Give him all prayers and glory, and hang only on him.
(16) 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 of godly reverence, that the enemies may not have anything justly to object, but may rather be ashamed of themselves.
John Gill
But sanctify the Lord God in your hearts,.... Still referring to Is 8:13 not by making him holy, which need not, nor cannot be, he being essentially, infinitely, and perfectly holy; but by declaring and proclaiming his holiness, as the seraphim in Isaiah's prophecy, and the four living creatures in the Revelation did; and by glorifying of him, praising and applauding all his perfections, and among the rest, this of his holiness, and giving thanks at the remembrance of it; which he has so much displayed in the works of creation, providence, redemption, and grace; hence the Arabic version renders it, bless the Lord God in your hearts: the Lord God is sanctified by his people externally, when they regard his commands, attend his ordinances, and call upon his name, and praise him; but here an internal sanctification of him, a sanctification of him in their hearts, is intended, and what is opposed to the fear of men, and unbelief, and lies in the exercise of the grace of fear upon him; see Is 8:13 and which has for its object his goodness, and is a fruit of the covenant of his grace, and is a child like and godly fear; and in the exercise of faith upon him, upon his covenant and promises, his faithfulness, and power to help, assist, and preserve; whereby glory is given to him, a witness borne to his truth, and he is sanctified: some copies, as the Alexandrian, and one of Stephens's, read, sanctify the Lord Christ; and so read the Vulgate Latin and Syriac versions; and certain it is that he is intended in Is 8:13 as appears from 1Pet 3:14 compared with Rom 9:33.
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; by the hope that is in the saints, is not designed the grace of hope itself, which is given to them, and implanted in them in regeneration; the reason, ground, and foundation of which are, the love, grace, and mercy of God, through Christ, and his person, blood, righteousness, sacrifice, and redemption; but the Gospel, the whole Christian doctrine, the doctrine of faith, and which the Syriac version here calls the "hope of faith"; and the profession of Christianity, called in Heb 10:23, the profession of hope; in which persons profess their hope of eternal life and happiness through Christ, as doctrine of the Gospel directs them to. Now, a "reason" of this is to be given; not that they are to account for the Gospel, upon the foot of carnal reason; for that is not of men, nor according to the carnal reason of men; nor is it to be thought that every Christian should be capable of defending the Gospel, either in whole, or in part, by arguments and reasons, in a disputatious way, or to give a reason and argument for every particular truth; but that he should be well acquainted with the ground and foundation of the Christian religion; at least, with the first principles of the oracles of God, and be conversant with the Scriptures, and be able to point out that in them, which is the reason of his holding this and the other truth, though he is not able to give a gainsayer satisfaction, or to stop his mouth: and this is to be done with meekness and fear; with meekness, before men; in an humble modest way; not with an haughty air, and in a morose and surly manner, which serves only to irritate and provoke: and with fear; either of God, and so the Ethiopic Version renders it, with the fear of the Lord; considering the subject of the argument, and the importance of it, and how much the honour of God is concerned in it; and taking care lest the answer should be delivered in a light, trifling, and negligent manner, and that no part of truth be dropped or concealed, in order to please men, and be screened from their resentments; or with all due reverence of, and respect to men, to superiors, to the civil magistrates, who may ask the reason; for they are to be treated with honour and esteem, and to be answered in an handsome and becoming manner, suitable to the dignity of their persons and office; as the sanhedrim was by Stephen; and as Felix, Festus, and Agrippa, by the Apostle Paul: and this answer, or reason, is to be given to every man; that has authority to ask, and that asks in a modest manner, and with a reverence suitable to the subject; for the phrases, "with meekness and fear", may respect him that asks the reason, as well as him that gives the answer; for that which is holy is not to be given to dogs, to impudent persons, mockers and scoffers, nor are pearls to be cast before swine, filthy and irreverent persons; see Mt 7:6 the Alexandrian copy, and some others, and so the Vulgate Latin version, read, "but with meekness and fear"; for if it is not asked in such a way, there is no obligation to give an answer: and this is to be given "always"; whenever it is asked in such a manner, and by proper persons; when there is a necessity of it, and as opportunity offers: and saints should be always "ready to" give and therefore it becomes them daily and diligently to search the Scriptures, meditate on them, and get all the help and assistance they can, to lead them into an acquaintance with them, that they may be so; for though the apostles had extraordinary assistance promised them, and therefore were bid not to consider beforehand what they should say, when brought before kings and princes; yet this is not to be expected by ordinary persons, nor in ordinary cases. Agreeably to this is the advice of R. Eleazar (z),
"be diligent to learn the law, and know what thou shouldest answer to an Epicure,
or heretic: says R. Jochanan (a),
"in every place where the Sadducees object, their answer is at their side,
or ready; that is, in the same Scriptures on which they form their objections,
(z) Pirke Abot, c. 2. sect. 14. (a) T. Bab. Sanhedrin, fol. 38. 2.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
sanctify--hallow; honor as holy, enshrining Him in your hearts. So in the Lord's Prayer, Mt 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."
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-- (1Pet 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.
3:163:16: այլ հեզութեամբ եւ երկիւղիւ ունիցի՛ք բարս քաղցո՛ւնս. զի որով չարախօսիցեն զձէնջ՝ յամօ՛թ լիցին, որք բամբասեն զձեր բարւոք գնացս ՚ի Քրիստոս[3038]։ [3038] Ոմանք. Չարախօսեսցեն զձէնջ... բարիոք գնացսդ ՚ի։
16 Մաքուր խղճմտանք ունեցէ՛ք, որպէսզի այն բանով, որ չարախօսում են ձեր մասին, ամօթահար լինեն նրանք, որ բամբասում են ձեր բարի ընթացքը ի Քրիստոս.
16 Մաքուր խղճմտանք ունեցէք, որպէս զի անոնք որ ձեզ կը բամբասեն իբրեւ չարագործներ ամօթով մնան, անոնց պէս որ Քրիստոսով եղած ձեր բարի վարքը կը պախարակեն։
ունիցիք բարս քաղցունս, զի որով չարախօսիցեն զձէնջ[24] յամօթ լիցին որք բամբասեն զձեր բարւոք գնացս ի Քրիստոս:

3:16: այլ հեզութեամբ եւ երկիւղիւ ունիցի՛ք բարս քաղցո՛ւնս. զի որով չարախօսիցեն զձէնջ՝ յամօ՛թ լիցին, որք բամբասեն զձեր բարւոք գնացս ՚ի Քրիստոս[3038]։
[3038] Ոմանք. Չարախօսեսցեն զձէնջ... բարիոք գնացսդ ՚ի։
16 Մաքուր խղճմտանք ունեցէ՛ք, որպէսզի այն բանով, որ չարախօսում են ձեր մասին, ամօթահար լինեն նրանք, որ բամբասում են ձեր բարի ընթացքը ի Քրիստոս.
16 Մաքուր խղճմտանք ունեցէք, որպէս զի անոնք որ ձեզ կը բամբասեն իբրեւ չարագործներ ամօթով մնան, անոնց պէս որ Քրիստոսով եղած ձեր բարի վարքը կը պախարակեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: Имейте добрую совесть, дабы тем, за что злословят вас, как злодеев, были постыжены порицающие ваше доброе житие во Христе.
3:16  ἀλλὰ μετὰ πραΰτητος καὶ φόβου, συνείδησιν ἔχοντες ἀγαθήν, ἵνα ἐν ᾧ καταλαλεῖσθε καταισχυνθῶσιν οἱ ἐπηρεάζοντες ὑμῶν τὴν ἀγαθὴν ἐν χριστῶ ἀναστροφήν.
3:16. συνείδησιν (to-a-seeing-together) ἔχοντες ( holding ) ἀγαθήν, (to-good,"ἵνα (so) ἐν (in) ᾧ (unto-which) καταλαλεῖσθε (ye-be-spoke-down-unto) καταισχυνθῶσιν (they-might-have-been-beshamed-down) οἱ (the-ones) ἐπηρεάζοντες ( upon-insulting-to ) ὑμῶν (of-ye) τὴν (to-the-one) ἀγαθὴν (to-good) ἐν (in) Χριστῷ (unto-Anointed) ἀναστροφήν. (to-a-beturning-up)
3:16. sed cum modestia et timore conscientiam habentes bonam ut in eo quod detrahunt vobis confundantur qui calumniantur vestram bonam in Christo conversationemBut with modesty and fear, having a good conscience: that whereas they speak evil of you, they may be ashamed who falsely accuse your good conversation in Christ.
16. having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ.
3:16. But do so with meekness and fear, having a good conscience, so that, in whatever matter they may slander you, they shall be confounded, since they falsely accuse your good behavior in Christ.
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.
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:

16: Имейте добрую совесть, дабы тем, за что злословят вас, как злодеев, были постыжены порицающие ваше доброе житие во Христе.
3:16  ἀλλὰ μετὰ πραΰτητος καὶ φόβου, συνείδησιν ἔχοντες ἀγαθήν, ἵνα ἐν ᾧ καταλαλεῖσθε καταισχυνθῶσιν οἱ ἐπηρεάζοντες ὑμῶν τὴν ἀγαθὴν ἐν χριστῶ ἀναστροφήν.
3:16. sed cum modestia et timore conscientiam habentes bonam ut in eo quod detrahunt vobis confundantur qui calumniantur vestram bonam in Christo conversationem
But with modesty and fear, having a good conscience: that whereas they speak evil of you, they may be ashamed who falsely accuse your good conversation in Christ.
3:16. But do so with meekness and fear, having a good conscience, so that, in whatever matter they may slander you, they shall be confounded, since they falsely accuse your good behavior in Christ.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Good Conscience and Good Conversation.A. D. 66.
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. 17 For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.

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.
Adam Clarke: Commentary on the Bible - 1831
3:16: Having a good conscience - The testimony of God in your own soul, that in simplicity and godly sincerity you have your conversation in the world. See on the term conscience at the end of Hebrews.
Whereas they speak evil of you - See the same sentiment in Pe1 2:11 and the note there.
Albert Barnes: Notes on the Bible - 1834
3:16: Having a good conscience - That is, a conscience that does not accuse you of having done wrong. Whatever may be the accusations of your enemies, so live that you may be at all times conscious of uprightness. Whatever you suffer, see that you do not suffer the pangs inflicted by a guilty conscience, the anguish of remorse. On the meaning of the word "conscience," see the notes at Rom 2:15. The word properly means the judgment of the mind respecting right and wrong; or the judgment which the mind passes on the immorality of its own actions, when it instantly approves or condemns them. There is always a feeling of obligation connected with operations of conscience, which precedes, attends, and follows our actions. "Conscience is first occupied in ascertaining our duty, before we proceed to action; then in judging of our actions when performed." A "good conscience" implies two things:
(1) That it be properly enlightened to know what is right and wrong, or that it be not under the dominion of ignorance, superstition, or fanaticism, prompting us to do what would be a violation of the divine law; and,
(2) that its dictates must always be obeyed. Without the first of these - clear views of that which is right and wrong - conscience becomes an unsafe guide; for it merely prompts us to do what we esteem to be right, and if our views of what is right and wrong are erroneous, we may be prompted to do what may be a direct violation of the law of God. Paul thought he "ought" to do many things contrary to the name of Jesus of Nazareth Act 26:9; the Saviour said, respecting his disciples, that the time would come when whosoever should kill them would think that they were doing God service, Joh 16:2; and Solomon says, "There is a way which seemeth right unto a man, but the end thereof are the ways of death," Pro 14:12; Pro 16:25 Under an unenlightened and misguided conscience, with the plea and pretext of religion, the most atrocious crimes have been committed; and no man should infer that he is certainly doing right, because he follows the promptings of conscience.
No man, indeed, should act against the dictates of his conscience; but there may have been a pRev_ious wrong in not using proper means to ascertain what is right. Conscience is not Revelation, nor does it answer the purpose of a Revelation. It communicates no new truth to the soul, and is a safe guide only so far as the mind has been properly enlightened to see what is truth and duty. Its office is "to prompt us to the performance of duty," not "to determine what is right." The other thing requisite that we may have a good conscience is, that its decisions should be obeyed. Conscience is appointed to be the "vicegerent" of God in inflicting punishment, if his commands are not obeyed. It pronounces a sentence on our own conduct. Its penalty is remorse; and that penalty will be demanded if its promptings be not regarded. It is an admirable device, as a part of the moral government of God, urging man to the performance of duty, and, in case of disobedience, making the mind its own executioner.
There is no penalty that will more certainly be inflicted, sooner or later, than that incurred by a guilty conscience. It needs no witnesses; no process for arresting the offender; no array of judges and executioners; no stripes, imprisonment, or bonds. Its inflictions will follow the offender into the most secluded retreat; overtake him in his most rapid flight; find him out in northern snows, or on the sands of the equator; go into the most splendid palaces, and seek out the victim when he is safe from all the vengeance that man can inflict; pursue him into the dark valley of the shadow of death, or arrest him as a fugitive in distant worlds. No one, therefore, can over-estimate the importance of having a good conscience. A true Christian should aim, by incessant study and prayer, to know what is right, and then always do it, no matter what may be the consequences.
That, whereas they speak evil of you - They who are your enemies and persecutors. Christians are not to hope that people will always speak well of them, Mat 5:11; Luk 6:26.
As of evildoers - See the notes at Pe1 2:12.
They may be ashamed - They may see that they have misunderstood your conduct, and regret that they have treated you as they have. We should expect, if we are faithful and true, that even our enemies will yet appreciate our motives, and do us justice. Compare Psa 37:5-6.
That falsely accuse your good conversation in Christ - Your good conduct as Christians. They may accuse you of insincerity, hypocrisy, dishonesty; of being enemies of the state, or of monstrous crimes; but the time will come when they will see their error, and do you justice. See the notes at Pe1 2:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: a good: Pe1 3:21, Pe1 2:19; Act 24:16; Rom 9:1; Co2 1:12, Co2 4:2; Ti1 1:5, Ti1 1:19; Ti2 1:3; Heb 9:14, Heb 13:18
whereas: Pe1 2:12; Tit 2:8
falsely: Mat 5:11
good: Pe1 3:1, Pe1 3:2
John Gill
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:
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 Wesley
Having a good conscience - So much the more beware of anger, to which the very consciousness of your innocence may betray you. Join with a good conscience meekness and fear, and you obtain a complete victory. Your good conversation in Christ - That is, which flows from faith in him.
Robert Jamieson, A. R. Fausset and David Brown
Having a good conscience--the secret spring of readiness to give account of our hope. So hope and good conscience go together in Acts 24:15-16. Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope "with meekness."
whereas-- (1Pet 2:12).
they speak evil of you, as of evildoers--One oldest manuscript reads, "ye are spoken against," omitting the rest.
falsely accuse--"calumniate"; the Greek expresses malice shown in deeds as well as in words. It is translated, "despitefully use," Mt 5:44; Lk 6:28.
conversation--life, conduct.
in Christ--who is the very element of your life as Christians. "In Christ" defines "good." It is your good walk as Christians, not as citizens, that calls forth malice (1Pet 4:4-5, 1Pet 4:14).
3:173:17: Զի լա՛ւ է բարեգործաց, եթէ կամիցին ըստ Աստուծոյ կամացն չարչարել՝ քան չարագործացն[3039]. [3039] Ոմանք. Եթէ կամեսցին ըստ... քան զչարագործացն։
17 որովհետեւ աւելի լաւ է բարեգործութիւն անելով չարչարուել, եթէ այդ է Աստծու կամքը, քան չարիք գործել:
17 Վասն զի աւելի աղէկ է բարեգործութիւն ընելով չարչարուիլ, եթէ Աստուծոյ կամքը այդ է, քան թէ չարագործութիւն ընելով։
Զի [25]լաւ է բարեգործաց, եթէ կամիցին ըստ Աստուծոյ կամացն չարչարել, քան չարագործացն:

3:17: Զի լա՛ւ է բարեգործաց, եթէ կամիցին ըստ Աստուծոյ կամացն չարչարել՝ քան չարագործացն[3039].
[3039] Ոմանք. Եթէ կամեսցին ըստ... քան զչարագործացն։
17 որովհետեւ աւելի լաւ է բարեգործութիւն անելով չարչարուել, եթէ այդ է Աստծու կամքը, քան չարիք գործել:
17 Վասն զի աւելի աղէկ է բարեգործութիւն ընելով չարչարուիլ, եթէ Աստուծոյ կամքը այդ է, քան թէ չարագործութիւն ընելով։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: Ибо, если угодно воле Божией, лучше пострадать за добрые дела, нежели за злые;
3:17  κρεῖττον γὰρ ἀγαθοποιοῦντας, εἰ θέλοι τὸ θέλημα τοῦ θεοῦ, πάσχειν ἢ κακοποιοῦντας.
3:17. κρεῖττον (More-superior) γὰρ (therefore) ἀγαθοποιοῦντας , ( to-doing-good-unto ,"εἰ (if) θέλοι (it-may-determine,"τὸ (the-one) θέλημα (a-determining-to) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"πάσχειν (to-experience) ἢ (or) κακοποιοῦντας . ( to-doing-disrupted-unto )
3:17. melius est enim benefacientes si velit voluntas Dei pati quam malefacientesFor it is better doing well (if such be the will of God) to suffer than doing ill.
17. For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing.
3:17. For it is better to suffer for doing good, if it is the will of God, than for doing evil.
3:17. For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing.
For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing:

17: Ибо, если угодно воле Божией, лучше пострадать за добрые дела, нежели за злые;
3:17  κρεῖττον γὰρ ἀγαθοποιοῦντας, εἰ θέλοι τὸ θέλημα τοῦ θεοῦ, πάσχειν ἢ κακοποιοῦντας.
3:17. melius est enim benefacientes si velit voluntas Dei pati quam malefacientes
For it is better doing well (if such be the will of God) to suffer than doing ill.
3:17. For it is better to suffer for doing good, if it is the will of God, than for doing evil.
3:17. For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:17: For it is better - See on Pe1 2:19, Pe1 2:20 (note).
Albert Barnes: Notes on the Bible - 1834
3:17: For it is better, if the will of God be so - That is, if God sees it to be necessary for your good that you should suffer, it is better that you should suffer for doing well than for crime. God often sees it to be necessary that his people should suffer. There are effects to be accomplished by affliction which can be secured in no other way; and some of the happiest results on the soul of a Christian, some of the brightest traits of character, are the effect of trials. But it should be our care that our sufferings should not be brought upon us for our own crimes or follies. No man can promote his own highest good by doing wrong, and then enduring the penalty which his sin incurs; and no one should do wrong with any expectation that it may be overruled for his own good. If we are to suffer, let it be by the direct hand of God, and not by any fault of our own. If we suffer then, we shall have the testimony of our own conscience in our favor, and the feeling that we may go to God for support. If we suffer for our faults, in addition to the outward pain of body, we shall endure the severest pangs which man can suffer - those which the guilty mind inflicts on itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: if: Pe1 4:19; Mat 26:39, Mat 26:42; Act 21:14
suffer: Pe1 3:14
Geneva 1599
(17) For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing.
(17) A reason which stands upon two general rules of Christianity, which nonetheless all men do not allow. The one is, if we must suffer afflictions, it is better to suffer wrongfully than rightfully: the other is this, because we are so afflicted not by accident, but by the will of our God.
John Gill
For it is better, if the will of God be so,.... For all things are ordered by the will of God, even all the sufferings and afflictions of the saints; and which is a reason why they ought to be patiently submitted to, and bore: and "better" it is, more honourable and profitable,
that ye suffer for well doing; for believing in Christ, professing him and his Gospel, giving a free and open reason for so doing, and for exercising a good conscience, and living godly in Christ Jesus:
than for evil doing; as a murderer, a thief, an evildoer, or a busy body in other men's matters, 1Pet 4:15.
John Wesley
It is infinitely better, if it be the will of God, ye should suffer. His permissive will appears from his providence.
Robert Jamieson, A. R. Fausset and David Brown
better--One may object, I would not bear it so ill if I had deserved it. Peter replies, it is better that you did not deserve it, in order that doing well and yet being spoken against, you may prove yourself a true Christian [GERHARD].
if the will of God be so--rather as the optative is in the oldest manuscripts, "if the will of God should will it so." Those who honor God's will as their highest law (1Pet 2:15) have the comfort to know that suffering is God's appointment (1Pet 4:19). So Christ Himself; our inclination does not wish it.
3:183:18: զի եւ Քրիստոս մի անգամ վասն մեղաց ՚ի վերայ ձե՛ր մեռաւ, արդարն ՚ի վերայ անարդարոց. զի զձեզ մերձեցուսցէ՛ առ Աստուած. զի թէպէտ եւ մեռաւ մարմնով, այլ կենդանի՛ է հոգւով[3040]։ [3040] Ոմանք. Քանզի եւ Քրիստոս... ՚ի վերայ մեր մեռաւ... զի զմեզ մերձեցուսցէ առ Աստուած. թէպէտ։
18 Արդարեւ, մեր բոլորի համար, մեղքերի պատճառով, մէկ անգամ մեռաւ եւ ինքը Քրիստոս՝ Արդարը՝ անարդարների համար, որպէսզի մեզ մօտեցնի Աստծուն. նա թէպէտեւ մարմնով մեռաւ, բայց կենդանի է Հոգով,
18 Վասն զի Քրիստոս ալ մեղքի համար մէկ անգամ չարչարուեցաւ, Արդարը անարդարներուն համար, որպէս զի մեզ Աստուծոյ մօտեցնէ։ Ան թէպէտ մեռաւ մարմնով, բայց կենդանի է հոգիով.
զի եւ Քրիստոս մի անգամ վասն մեղաց ի վերայ մեր [26]մեռաւ, արդարն ի վերայ անարդարոց, զի զմեզ մերձեցուսցէ առ Աստուած. զի թէպէտեւ մեռաւ մարմնով, այլ կենդանի է հոգւով:

3:18: զի եւ Քրիստոս մի անգամ վասն մեղաց ՚ի վերայ ձե՛ր մեռաւ, արդարն ՚ի վերայ անարդարոց. զի զձեզ մերձեցուսցէ՛ առ Աստուած. զի թէպէտ եւ մեռաւ մարմնով, այլ կենդանի՛ է հոգւով[3040]։
[3040] Ոմանք. Քանզի եւ Քրիստոս... ՚ի վերայ մեր մեռաւ... զի զմեզ մերձեցուսցէ առ Աստուած. թէպէտ։
18 Արդարեւ, մեր բոլորի համար, մեղքերի պատճառով, մէկ անգամ մեռաւ եւ ինքը Քրիստոս՝ Արդարը՝ անարդարների համար, որպէսզի մեզ մօտեցնի Աստծուն. նա թէպէտեւ մարմնով մեռաւ, բայց կենդանի է Հոգով,
18 Վասն զի Քրիստոս ալ մեղքի համար մէկ անգամ չարչարուեցաւ, Արդարը անարդարներուն համար, որպէս զի մեզ Աստուծոյ մօտեցնէ։ Ան թէպէտ մեռաւ մարմնով, բայց կենդանի է հոգիով.
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: потому что и Христос, чтобы привести нас к Богу, однажды пострадал за грехи наши, праведник за неправедных, быв умерщвлен по плоти, но ожив духом,
3:18  ὅτι καὶ χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῶ θεῶ, θανατωθεὶς μὲν σαρκὶ ζῳοποιηθεὶς δὲ πνεύματι·
3:18. ὅτι (To-which-a-one) καὶ (and) Χριστὸς (Anointed) ἅπαξ (to-once) περὶ (about) ἁμαρτιῶν (of-un-adjustings-along-unto) ἀπέθανεν, (it-had-died-off,"δίκαιος (course-belonged) ὑπὲρ (over) ἀδίκων , ( of-un-coursed ,"ἵνα (so) ὑμᾶς (to-ye) προσαγάγῃ (it-might-have-had-led-toward) τῷ (unto-the-one) θεῷ, (unto-a-Deity,"θανατωθεὶς (having-had-come-to-be-en-deathed) μὲν (indeed) σαρκὶ (unto-a-flesh,"ζωοποιηθεὶς (having-been-life-done-unto) δὲ (moreover) πνεύματι: (unto-a-currenting-to)
3:18. quia et Christus semel pro peccatis mortuus est iustus pro iniustis ut nos offerret Deo mortificatus carne vivificatus autem spirituBecause Christ also died once for our sins, the just for the unjust: that he might offer us to God, being put to death indeed in the flesh, but enlivened in the spirit,
18. Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but quickened in the spirit;
3:18. For Christ also died once for our sins, the Just One on behalf of the unjust, so that he might offer us to God, having died, certainly, in the flesh, but having been enlivened by the Spirit.
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:
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:

18: потому что и Христос, чтобы привести нас к Богу, однажды пострадал за грехи наши, праведник за неправедных, быв умерщвлен по плоти, но ожив духом,
3:18  ὅτι καὶ χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῶ θεῶ, θανατωθεὶς μὲν σαρκὶ ζῳοποιηθεὶς δὲ πνεύματι·
3:18. quia et Christus semel pro peccatis mortuus est iustus pro iniustis ut nos offerret Deo mortificatus carne vivificatus autem spiritu
Because Christ also died once for our sins, the just for the unjust: that he might offer us to God, being put to death indeed in the flesh, but enlivened in the spirit,
3:18. For Christ also died once for our sins, the Just One on behalf of the unjust, so that he might offer us to God, having died, certainly, in the flesh, but having been enlivened by the Spirit.
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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20: Обосновывая только что высказанную мысль о невинных страданиях христианина (ст. 14-17), Апостол теперь (ст. 18) говорит, что Сам Христос пострадал невинно; при этом Апостол, "чтобы показать могущество Страдавшего, прибавил: однажды" (блаж. Феофил.), а неизмеримо высшее, всемирно историческое искупительное значение страданий Христа Спасителя Апостол показал "праведник за неправедных"; цель же и спасительное следствие страданий Христа в том, что Он, как Истинный Первосвященник, привел нас к Богу, т. е. открыл грешному человечеству доступ к Богу, подобно тому, как ветхозаветное священство долг в власть быть посредником в примирении народа, оскверненного грехом, с Богом.

Со второй половины ст. 18: Апостол излагает догматическое христианское учение о сошествии Христа по смерти и до воскресения в ад для проповеди дохристианскому человечеству. Состояние Христа Спасителя по смерти, у Апостола означенное выражением "умерщвлен быв плотью, ожив же духом", точно передано в известном пасхальном церковном песнопении "во гробе плотски, во аде же с душою яко Бог..." Страдательная форма глагола ZwopoihqeiV - собств. "будучи оживотворен" - стоит у Апостола в соответствии с обычным его словоупотреблением: спасительные действия Иисуса Христа в деле домостроительства Ап. Петр обычно представляет, как действия Бога Отца: "Бог воскресил Христа" (Деян 2:24; 3:15); "Христос был вознесен десницею Божиею" (Деян 2:33). По ст. 19: Христос в оживленном или оживотворенном своем духе - но еще до воскресения Своего из мертвых сходил в подземную темницу (fulach), т. е. шеол, или ад (ср. Еф 4:9-10) с целью проповеди Евангелия (ср. Мф 4:23) находившимся там духам. Содержанием этой проповеди могло быть только благовествование о совершившемся искуплении и его спасительных плодах, с призывами всех духов к покаянию и вере, Еф 4:6. По верованию Православной Церкви, проповедь Христа в аду была предварена проповедью о Нем там Предтечи и Крестителя Христова (Тропарь Предтечи). В ст. 20: из всех, кому проповедовал в аду Христос покаяние и спасение, ради примера названы нечестивые современники Ноя, в свое время противившиеся или непокорные долготерпению Божию, ожидавшему их раскаяния и нарочито звавшему их к нему через Ноя, через его проповедь и самим делом построения ковчега (Быт 6:3: след). Если на столь великих грешников простерлась спасительная проповедь Господа Иисуса Христа, то, без сомнения, проповедь Его коснулась всех вообще грешников и праведников (ср. Пс 15:10), живших до Ноя и после Ноя, до пришествия Христа. Современники же Ноя в ст. 20: названы именно для примера и, вероятно, по связи с дальнейшим течением речи Апостола (ст. 20б-21а), где он в образе Ноя с семьею, спасшихся от потопа, показывает спасение христиан через крещение; притом вообще в Новом Завете времена Ноя неоднократно представляются типическими в отношении к последующим христианским временам (Мф XXIV:37: сл. ; 2Пет. 2:5; III:6-7; Евр 11:7: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christ's Sufferings.A. D. 66.
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: 19 By which also he went and preached unto the spirits in prison; 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.

Here, I. The example of Christ is proposed as an argument for patience under sufferings, the strength of which will be discerned if we consider the several points contained in the words; observe therefore, 1. Jesus Christ himself was not exempted from sufferings in this life, though he had no guilt of his own and could have declined all suffering if he had pleased. 2. The reason or meritorious cause of Christ's suffering was the sins of men: Christ suffered for sins. The sufferings of Christ were a true and proper punishment; this punishment was suffered to expiate and to make an atonement for sin; and it extends to all sin. 3. In the case of our Lord's suffering, it was the just that suffered for the unjust; he substituted himself in our room and stead, and bore our iniquities. He that knew no sin suffered instead of those that knew no righteousness. 4. The merit and perfection of Christ's sacrifice were such that for him to suffer once was enough. The legal sacrifices were repeated from day to day, and from year to year; but the sacrifice of Christ, once offered, purgeth away sin, Heb. vii. 27; ix. 26, 28; x. 10, 12, 14. 5. The blessed end or design of our Lord's sufferings was to bring us to God, to reconcile us to God, to give us access to the Father, to render us and our services acceptable, and to bring us to eternal glory, Eph. ii. 13, 18; iii. 12; Heb. x. 21, 22. 6. The issue and event of Christ's suffering, as to himself, were these, he was put to death in his human nature, but he was quickened and raised again by the Spirit. Now, if Christ was not exempted from sufferings, why should Christians expect it? If he suffered, to expiate sins, why should not we be content when our sufferings are only for trial and correction, but not for expiation? If he, though perfectly just, why should not we, who are all criminals? If he once suffered, and then entered into glory, shall not we be patient under trouble, since it will be but a little time and we shall follow him to glory? If he suffered, to bring us to God, shall not we submit to difficulties, since they are of so much use to quicken us in our return to God, and in the performance of our duty to him?

II. The apostle passes from the example of Christ to that of the old world, and sets before the Jews, to whom he wrote, the different event of those who believed and obeyed Christ preaching by Noah, from those that continued disobedient and unbelieving, intimating to the Jews that they were under a like sentence. God would not wait much longer upon them. They had now an offer of mercy; those that accepted of it should be saved, but those who rejected Christ and the gospel should be as certainly destroyed as ever the disobedient in the times of Noah were.

1. For the explication of this we may notice, (1.) The preacher--Christ Jesus, who has interested himself in the affairs of the church and of the world ever since he was first promised to Adam, Gen. iii. 15. He went, not by a local motion, but by special operation, as God is frequently said to move, Gen. xi. 5; Hos. v. 15; Mic. i. 3. He went and preached, by his Spirit striving with them, and inspiring and enabling Enoch and Noah to plead with them, and preach righteousness to them, as 2 Pet. ii. 5. (2.) The hearers. Because they were dead and disembodied when the apostle speaks of them, therefore he properly calls them spirits now in prison; not that they were in prison when Christ preached to them, as the vulgar Latin translation and the popish expositors pretend. (3.) The sin of these people: They were disobedient, that is, rebellious, unpersuadable, and unbelieving, as the word signifies; this their sin is aggravated from the patience and long-suffering of God (which once waited upon them for 120 years together), while Noah was preparing the ark, and by that, as well as by his preaching, giving them fair warning of what was coming upon them. (4.) The event of all: Their bodies were drowned, and their spirits cast into hell, which is called a prison (Matt. v. 25; 2 Pet. ii. 4, 5); but Noah and his family, who believed and were obedient, were saved in the ark.

2. From the whole we learn that, (1.) God takes exact notice of all the means and advantages that people in all ages have had for the salvation of their souls; it is put to the account of the old world that Christ offered them his help, sent his Spirit, gave them fair warning by Noah, and waited a long time for their amendment. (2.) Though the patience of God wait long upon sinners, yet it will expire at last; it is beneath the majesty of the great God always to wait upon man in vain. (3.) The spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, whence there is no redemption. (4.) The way of the most is neither the best, the wisest, nor the safest way to follow: better to follow the eight in the ark than the eight millions drowned by the flood and damned to hell.
Adam Clarke: Commentary on the Bible - 1831
3:18: Christ also hath once suffered - See the notes on Rom 5:6; Heb 9:28 (note).
Put to death in the flesh - In his human nature.
But quickened by the Spirit - That very dead body revived by the power of his Divinity. There are various opinions on the meaning of this verse, with which I need not trouble the reader, as I have produced that which is most likely.
Albert Barnes: Notes on the Bible - 1834
3:18: For Christ also hath once suffered for sins - Compare the notes at Pe1 2:21. The design of the apostle in the reference to the sufferings of Christ, is evidently to remind them that he suffered as an innocent being, and not for any wrong-doing, and to encourage and comfort them in their sufferings by his example. The reference to his sufferings leads him Pe1 3:18-22 into a statement of the various ways in which Christ suffered, and of his ultimate triumph. By his example in his sufferings, and by his final triumph, the apostle would encourage those whom he addressed to bear with patience the sorrows to which their religion exposed them. He assumes that all suffering for adhering to the gospel is the result of well-doing; and for an encouragement in their trials, he refers them to the example of Christ, the highest instance that ever was, or ever will be, both of well-doing, and of suffering on account of it. The expression, "hath once suffered," in the New Testament, means once for all; once, in the sense that it is not to occur again. Compare Heb 7:27. The particular point here, however, is not that he once suffered; it is that he had in fact suffered, and that in doing it he had left an example for them to follow.
The just for the unjust - The one who was just, (δίκαιος dikaios,) on account of, or in the place of, those who were unjust, (ὑπὲρ ἀδίκων huper adikō n;) or one who was righteous, on account of those who were wicked. Compare the Rom 5:6 note; Co2 5:21 note; Heb 9:28 note. The idea on which the apostle would particularly fix their attention was, that he was just or innocent. Thus, he was an example to those who suffered for well-doing.
That he might bring us to God - That his death might be the means of reconciling sinners to God. Compare the notes at Joh 3:14; Joh 12:32. It is through that death that mercy is proclaimed to the guilty; it is by that alone that God can be reconciled to people; and the fact that the Son of God loved people, and gave himself a sacrifice for them, enduring such bitter sorrows, is the most powerful appeal which can be made to mankind to induce them to return to God. There is no appeal which can be made to us more powerful than one drawn from the fact that another suffers on our account. We could resist the argument which a father, a mother, or a sister would use to reclaim us from a course of sin; but if we perceive that our conduct involves them in suffering, that fact has a power over us which no mere argument could have.
Being put to death in the flesh - As a man; in his human nature. Compare the notes at Rom 1:3-4. There is evidently a contrast here between "the flesh" in which it is said he was "put to death," and "the Spirit" by which it is said he was "quickened." The words "in the flesh" are clearly designed to denote something that was unique in his death; for it is a departure from the usual method of speaking of death. How singular would it be to say of Isaiah, Paul, or Peter, that they were put to death in the flesh! How obvious would it be to ask, In what other way are people usually put to death? What was there special in their case, which would distinguish their death from the death of others? The use of this phrase would suggest the thought at once, that though, in regard to that which was properly expressed by the phrase, "the flesh," they died, yet that there was something else in respect to which they did not die. Thus, if it were said of a man that he was deprived of his rights as a father, it would be implied that in, other respects he was not deprived of his rights; and this would be especially true if it were added that he continued to enjoy his rights as a neighbor, or as holding an office under the government. The only proper inquiry, then, in this place is, What is fairly implied in the phrase, the flesh? Does it mean simply his body, as distinguished from his human soul? or does it refer to him as a man, as distinguished from some higher nature, over which death had no power Now, that the latter is the meaning seems to me to be apparent, for these reasons:
(1) It is the usual way of denoting the human nature of the Lord Jesus, or of saying that he became in carnate, or was a man, to speak of his being in the flesh. See Rom 1:2; "Made of the seed of David according to the flesh." Joh 1:14; "and the Word was made flesh." Ti1 3:16; "God was manifest in the flesh." Jo1 4:2; "every spirit that confesseth that Jesus Christ is come in the flesh, is of God." Jo2 1:7; "who confess not that Jesus Christ is come in the flesh."
(2) so far as appears, the effect of death on the human soul of the Redeemer was the same as in the case of the soul of any other person; in other words, the effect of death in his case was not confined to the mere body or the flesh. Death, with him, was what death is in any other case - the separation of the soul and body, with all the attendant pain of such dissolution. It is not true that his "flesh," as such, died without the ordinary accompaniments of death on the soul, so that it could be said that the one died, and the other was kept alive. The purposes of the atonement required that he should meet death in the usual form; that the great laws which operate everywhere else in regard to dissolution, should exist in his case; nor is there in the Scriptures any intimation that there was, in this respect, anything special in his case. If his soul had been exempt from whatever there is involved in death in relation to the spirit, it is unaccountable that there is no hint on this point in the sacred narrative. But if this be so, then the expression "in the flesh" refers to him as a man, and means, that so far as his human nature was concerned, he died. In another important respect, he did not die. On the meaning of the word "flesh" in the New Testament, see the notes at Rom 1:3.
But quickened - Made alive - ζοωποιηθεὶς zoō poiē theis. This does not mean "kept alive," but "made alive; recalled to life; reanimated." The word is never used in the sense of maintained alive, or preserved alive. Compare the following places, which are the only ones in which it occurs in the New Testament: Joh 5:21 (twice); Joh 6:63; Rom 4:17; Rom 8:11; Co1 15:36, Co1 15:45; Ti1 6:13; Pe1 3:18; in all which it is rendered "quickened, quicken, quickeneth;" Co1 15:22, "be made alive;" Co2 3:6, "giveth life;" and Gal 3:21, "have given life." "Once the word refers to God, as he who giveth life to all creatures, Ti1 6:13; three times it refers to the life-giving power of the Holy Spirit, or of the doctrines of the gospel, Joh 6:63; Co2 3:6; Gal 3:21; seven times it is used with direct reference to the raising of the dead, Joh 5:21; Rom 4:17; Rom 8:11; Co1 15:22, Co1 15:36, Co1 15:45; Pe1 3:18." See Biblical Repos., April, 1845, p. 269. See also Passow, and Robinson, Lexicon. The sense, then, cannot be that, in reference to his soul or spirit, he was preserved alive when his body died, but that there was some agency or power restoring him to life, or reanimating him after he was dead.
By the Spirit - According to the common reading in the Greek, this is τῷ Πνεύματι tō Pneumati - with the article the - "the Spirit." Hahn, Tittman, and Griesbach omit the article, and then the reading is, "quickened in spirit;" and thus the reading corresponds with the former expression, "in flesh" (σαρκὶ sarki,) where the article also is lacking. The word "spirit," so far as the mere use of the word is concerned, might refer to his own soul, to his divine nature, or to the Holy Spirit. It is evident:
(1) that it does not refer to his own soul, for:
(a) as we have seen, the reference in the former clause is to his human nature, including all that pertained to him as a man, body and soul;
(b) there was no power in his own spirit, regarded as that pertaining to his human nature, to raise him up from the dead, any more than there is such a power in any other human soul. That power does not belong to a human soul in any of its relations or conditions.
(2) it seems equally clear that this does not refer to the Holy Spirit, or the Third Person of the Trinity, for it may be doubted whether the work of raising the dead is anywhere ascribed to that Spirit. His special province is to enlighten, awaken, convict, convert, and sanctify the soul; to apply the work of redemption to the hearts of people, and to lead them to God. This influence is moral, not physical; an influence accompanying the truth, not the exertion of mere physical power.
(3) it remains, then, that the reference is to his own divine nature - a nature by which he was restored to life after he was crucified; to the Son of God, regarded as the Second Person of the Trinity. This appears, not only from the facts above stated, but also:
(a) from the connection, It is stated that it was in or by this spirit that he went and preached in the days of Noah. But it was not his spirit as a man that did this, for his human soul had then no existence. Yet it seems that he did this personally or directly, and not by the influences of the Holy Spirit, for it is said that "he went and preached." The reference, therefore, cannot be to the Holy Spirit, and the fair conclusion is that it refers to his divine nature.
(b) This accords with what the apostle Paul says Rom 1:3-4, "which was made of the seed of David according to the flesh," that is, in respect to his human nature, "and declared to be the Son of God with power, according to the Spirit of holiness," that is, in respect to his divine nature, "by the resurrection from the dead." See the notes at that passage.
(c) It accords with what the Saviour himself says, Joh 10:17-18; "I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again." This must refer to his divine nature, for it is impossible to conceive that a human soul should have the power of restoring its former tenement, the body, to life. See the notes at the passage. The conclusion, then, to which we have come is, that the passage means, that as a man, a human being, he was put to death; in respect to a higher nature, or by a higher nature, here denominated Spirit (Πνεῦμα Pneuma,) he was restored to life. As a man, he died; as the incarnate Son of Gods the Messiah, he was made alive again by the power of his own Divine Spirit, and exalted to heaven. Compare Robinson's Lexicon on the word Πνεῦμα Pneuma, C.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: Christ: Pe1 2:21-24, Pe1 4:1; Isa 53:4-6; Rom 5:6-8, Rom 8:3; Co2 5:21; Gal 1:4, Gal 3:13; Tit 2:14; Heb 9:26, Heb 9:28
the just: Zac 9:9; Mat 27:19, Mat 27:24; Act 3:14, Act 22:14; Jam 5:6; Jo1 1:9
that: Eph 2:16-18
being: Pe1 4:1; Dan 9:26; Rom 4:25; Co2 1:24, Co2 13:4; Col 1:21, Col 1:22
but: Rom 1:4, Rom 8:11
Geneva 1599
(18) For Christ also hath once suffered for sins, (19) the just for the unjust, (20) that he might bring us to God, (21) being put to death in the (m) flesh, but quickened by the Spirit:
(18) A proof of either of the rules, by the example of Christ himself our chief pattern, who was afflicted not for his own sins (which were none) but for ours, and that according to his Father's decree.
(19) An argument taken by comparison: Christ the just, suffered for us that are unjust and shall it grieve us who are unjust, to suffer for the cause of Christ.
(20) Another argument being partly taken of things coupled together, that is, because Christ brings us to his Father that same way that he went himself, and partly from the cause efficient: that is, because Christ is not only set before us for an example to follow, but also he holds us up by his power in all the difficulties of this life, until he bring us to his Father.
(21) Another argument taken from the happy end of these afflictions, in which Christ also goes before us both in example and power, as one who suffered most grievous torments even to death, although but only in one part of him, that is, in the flesh or man's nature: but yet became conqueror by virtue of his divinity.
(m) As touching his manhood, for his body was dead, and his soul felt the sorrows of death.
John Gill
For Christ also hath once suffered for sins,.... Not his own, for he committed none, but for the sins of his people; in order to obtain the remission of them, to make reconciliation for them, and to take and put them away, and finish and make an end of them; which sufferings of his, on account of them, were many and great: he suffered much by bearing the griefs, and carrying the sorrows of his people, whereby he became a man of sorrows, and acquainted with griefs, from his cradle to his cross; and from the temptations of Satan, being in all points tempted, as his members are, though without sin; and from the contradiction of sinners against him, in his name, credit, and character, abusing him as the worst of men; and he suffered in his soul, from the wrath of God, and curses of the law, which lay upon him; and in his body, by many buffetings, scourges, wounds, and death itself, even the death of the cross; and which being the finishing part of his sufferings, is chiefly here meant. The Alexandrian copy reads, "died for you"; and the Vulgate Latin, Syriac, and Ethiopic versions read, "died for our sins"; and this he did once, and but once; he died once, and will die no more; he was offered up once, and will be offered up no more; there is no more offering, or sacrifice for sin; the reason is, because his one offering is sufficient to take away sin, which the legal sacrifices were not, and therefore were often offered; and the reason why this his one offering, or once suffering and dying, is sufficient, is, because of his divine nature, or eternal Spirit, by which he offered himself, and gave infinite virtue to his sacrifice and satisfaction: now, this is an argument for suffering patiently; since Christ, the head, has also suffered, and therefore, why not the members? and since he has suffered for their sins, therefore they should not grudge to suffer for his sake; and seeing also their sufferings are but once, in this life only, and as it were but for a moment, and not to be compared with his sufferings for them; and especially when it is considered what follows:
the just for the unjust; Christ, the holy and just one, who is holy in his nature, and righteous in his life and actions, which were entirely conformable to the righteous law of God, and upright and faithful in the discharge of his office, and therefore called God's righteous servant; he suffered, and that not only by unjust men, by the Jews, by Pilate, and the Roman soldiers, but for and in the room and stead of unjust men, sinners, and ungodly, who were destitute of righteousness, and full of all unrighteousness; and since he did, it need not be thought hard, or strange, that sinful men should suffer at the hands of others; and still it should be borne with the greater patience, since Christ not only suffered for them, but since an end is answered by it, as is here suggested:
that he might bring us to God; nigh to God, who, with respect to communion, were afar off from him; and in peace and reconciliation with him, who were enemies to him by wicked works; and that they might have freedom of access, with boldness, unto God, through his precious blood, and the vail of his flesh; and that he might offer them unto God, as the Vulgate Latin and Syriac versions render it; as a sacrifice acceptable unto God, presenting them to him unblamable and unreproveable in his sight; that he might bring them into his grace and presence here, and, as the great Captain of their salvation, bring them to him in glory hereafter:
being put to death in the flesh; in the human nature: flesh includes the whole of human nature, both body and soul; for though the body only dies, yet death is the dissolution of the union between them both; and such was Christ's death; for though the union between the two natures continued, yet his body and soul were disunited; his body was left on the cross, and his soul, or Spirit, was commended to God, when his life was taken from the earth, and he was put to death in a violent manner by men:
but quickened by the Spirit; raised from the dead by his divine nature, the Spirit of holiness, the eternal Spirit, by which he offered himself, and by virtue of which, as he had power to lay down his life, so he had power to take it up again; when he was also justified in the Spirit, and all the elect in him. Now, as the enemies of Christ could do no more than put him to death in the flesh, so the enemies of his people can do no more than kill the body, and cannot reach the soul; and as Christ is quickened and raised from the dead, so all his elect are quickened together, and raised with him, representatively, and shall, by virtue of his resurrection, be raised personally, and live also; which is no inconsiderable argument to suffer afflictions patiently, and which is the design of this instance and example of the sufferings, death, and resurrection of Christ.
John Wesley
For - This is undoubtedly best, whereby we are most conformed to Christ. Now Christ suffered once - To suffer no more. For sins - Not his own, but ours. The just for the unjust - The word signifies, not only them who have wronged their neighbours, but those who have transgressed any of the commands of God; as the preceding word, just, denotes a person who has fulfilled, not barely social duties, but all kind of righteousness. That he might bring us to God - Now to his gracious favour, hereafter to his blissful presence, by the same steps of suffering and of glory. Being put to death in the flesh - As man. But raised to life by the Spirit - Both by his own divine power, and by the power of the Holy Ghost.
Robert Jamieson, A. R. Fausset and David Brown
Confirmation of 1Pet 3:17, by the glorious results of Christ's suffering innocently.
For--"Because." That is "better," 1Pet 3:17, means of which we are rendered more like to Christ in death and in life; for His death brought the best issue to Himself and to us [BENGEL].
Christ--the Anointed Holy One of God; the Holy suffered for sins, the Just for the unjust.
also--as well as yourselves (1Pet 3:17). Compare 1Pet 2:21; there His suffering was brought forward as an example to us; here, as a proof of the blessedness of suffering for well-doing.
once--for all; never again to suffer. It is "better" for us also once to suffer with Christ, than for ever without Christ We now are suffering our "once"; it will soon be a thing of the past; a bright consolation to the tried.
for sins--as though He had Himself committed them. He exposed Himself to death by His "confession," even as we are called on to "give an answer to him that asketh a reason of our hope." This was "well-doing" in its highest manifestation. As He suffered, "The Just," so we ought willingly to suffer, for righteousness' sake (1Pet 3:14; compare 1Pet 3:12, 1Pet 3:17).
that he might bring us to God--together with Himself in His ascension to the right hand of God (1Pet 3:22). He brings us, "the unjust," justified together with Him into heaven. So the result of Christ's death is His drawing men to Him; spiritually now, in our having access into the Holiest, opened by Christ's ascension; literally hereafter. "Bring us," moreover, by the same steps of humiliation and exaltation through which He Himself passed. The several steps of Christ's progress from lowliness to glory are trodden over again by His people in virtue of their oneness with Him (1Pet 4:1-3). "To God," is Greek dative (not the preposition and case), implying that God wishes it [BENGEL].
put to death--the means of His bringing us to God.
in the flesh--that is, in respect to the life of flesh and blood.
quickened by the Spirit--The oldest manuscripts omit the Greek article. Translate with the preposition "in," as the antithesis to the previous "in the flesh" requires, "IN spirit," that is, in respect to His Spirit. "Put to death" in the former mode of life; "quickened" in the other. Not that His Spirit ever died and was quickened, or made alive again, but whereas He had lived after the manner of mortal men in the flesh, He began to live a spiritual "resurrection" (1Pet 3:21) life, whereby He has the power to bring us to God. Two ways of explaining 1Pet 3:18-19, are open to us: (1) "Quickened in Spirit," that is, immediately on His release from the "flesh," the energy of His undying spirit-life was "quickened" by God the Father, into new modes of action, namely, "in the Spirit He went down (as subsequently He went up to heaven, 1Pet 3:22, the same Greek verb) and heralded [not salvation, as ALFORD, contrary to Scripture, which everywhere represents man's state, whether saved or lost, after death irreversible. Nor is any mention made of the conversion of the spirits in prison. See on 1Pet 3:20. Nor is the phrase here 'preached the Gospel' (evangelizo), but 'heralded' (ekeruxe) or 'preached'; but simply made the announcement of His finished work; so the same Greek in Mk 1:45, 'publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and the salvation of Noah and believers; a sample of the similar opposite effects of the same work on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their sufferings at the hands of unbelievers; specially selected for the sake of 'baptism,' its 'antitype' (1Pet 3:21), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to the spirits) in prison (in Hades or Sheol, awaiting the judgment, 2Pet 2:4), which were of old disobedient when," &c. (2) The strongest point in favor of (1) is the position of "sometime," that is, of old, connected with "disobedient"; whereas if the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preached." But this transposition may express that their disobedience preceded His preaching. The Greek participle expresses the reason of His preaching, "inasmuch as they were sometime disobedient" (compare 1Pet 4:6). Also "went" seems to mean a personal going, as in 1Pet 3:22, not merely in spirit. But see the answer below. The objections are "quickened" must refer to Christ's body (compare 1Pet 3:21, end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Compare Jn 5:21; Rom 8:11, and other passages, where "quicken" is used of the bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise." The theory--(1) would thus require that His descent to the spirits in prison should be after His resurrection! Compare Eph 4:9-10, which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, though possibly Christ's death had immediate effects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and heavenly presence; but this cannot be proved from Scripture. Compare however, Jn 3:13; Col 1:18. Prison is always used in a bad sense in Scripture. "Paradise" and "Abraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Compare 2Cor 12:2, 2Cor 12:4, where "paradise" and the "third heaven" correspond. Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching in Hades? Therefore explain: "Quickened in spirit, in which (as distinguished from in person; the words "in which," that is, in spirit, expressly obviating the objection that "went" implies a personal going) He went (in the person of Noah, "a preacher of righteousness," 2Pet 2:5 : ALFORD'S own Note, Eph 2:17, is the best reply to his argument from "went" that a local going to Hades in person is meant. As "He CAME and preached peace" by His Spirit in the apostles and ministers after His death and ascension: so before His incarnation He preached in Spirit through Noah to the antediluvians, Jn 14:18, Jn 14:28; Acts 26:23. "Christ should show," literally, "announce light to the Gentiles") and preached unto the spirits in prison, that is, the antediluvians, whose bodies indeed seemed free, but their spirits were in prison, shut up in the earth as one great condemned cell (exactly parallel to Is 24:22-23 "upon the earth . . . they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison," &c. [just as the fallen angels are judicially regarded as "in chains of darkness," though for a time now at large on the earth, 1Pet 2:4], where 1Pet 3:18 has a plain allusion to the flood, "the windows from on high are open," compare Gen 7:11); from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison (Is 61:1, end, "the Spirit of the Lord God hath sent me to proclaim the opening of the prison to them that are bound"). So in 1Pet 1:11, "the Spirit of Christ" is said to have testified in the prophets. As Christ suffered even to death by enemies, and was afterwards quickened in virtue of His "Spirit" (or divine nature, Rom 1:3-4; 1Cor 15:45), which henceforth acted in its full energy, the first result of which was the raising of His body (1Pet 3:21, end) from the prison of the grave and His soul from Hades; so the same Spirit of Christ enabled Noah, amidst reproach and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance.
3:193:19: Որով եւ ոգւոցն որ էին ՚ի բանտին, երթեալ քարոզեա՛ց[3041], [3041] Ոմանք. Որ ՚ի բանտին էին։
19 որով եւ գնաց քարոզեց բանտում եղած այն հոգիներին,
19 Որով բանտի մէջ եղած հոգիներուն ալ գնաց ու քարոզեց.
որով եւ ոգւոցն որ էին ի բանտին` երթեալ քարոզեաց:

3:19: Որով եւ ոգւոցն որ էին ՚ի բանտին, երթեալ քարոզեա՛ց[3041],
[3041] Ոմանք. Որ ՚ի բանտին էին։
19 որով եւ գնաց քարոզեց բանտում եղած այն հոգիներին,
19 Որով բանտի մէջ եղած հոգիներուն ալ գնաց ու քարոզեց.
zohrab-1805▾ eastern-1994▾ western am▾
3:1919: которым Он и находящимся в темнице духам, сойдя, проповедал,
3:19  ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν,
3:19. ἐν (in) ᾧ (unto-which) καὶ (and) τοῖς (unto-the-ones) ἐν (in) φυλακῇ (unto-a-guarding) πνεύμασιν (unto-currentings-to) πορευθεὶς (having-been-traversed-of) ἐκήρυξεν, (it-heralded,"
3:19. in quo et his qui in carcere erant spiritibus veniens praedicavitIn which also coming he preached to those spirits that were in prison:
19. in which also he went and preached unto the spirits in prison,
3:19. And in the Spirit, he preached to those who were in prison, going to those souls
3:19. By which also he went and preached unto the spirits in prison;
By which also he went and preached unto the spirits in prison:

19: которым Он и находящимся в темнице духам, сойдя, проповедал,
3:19  ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν,
3:19. in quo et his qui in carcere erant spiritibus veniens praedicavit
In which also coming he preached to those spirits that were in prison:
3:19. And in the Spirit, he preached to those who were in prison, going to those souls
3:19. By which also he went and preached unto the spirits in prison;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:19: By which - Spirit, his own Divine energy and authority.
He went and preached - By the ministry of Noah, one hundred and twenty years.
Unto the spirits in prison - The inhabitants of the antediluvian world, who, having been disobedient, and convicted of the most flagrant transgressions against God, were sentenced by his just law to destruction. But their punishment was delayed to see if they would repent; and the long-suffering of God waited one hundred and twenty years, which were granted to them for this purpose; during which time, as criminals tried and convicted, they are represented as being in prison - detained under the arrest of Divine justice, which waited either for their repentance or the expiration of the respite, that the punishment pronounced might be inflicted. This I have long believed to be the sense of this difficult passage, and no other that I have seen is so consistent with the whole scope of the place. That the Spirit of God did strive with, convict, and reprove the antediluvians, is evident from Gen 6:3 : My Spirit shall not always strive with man, forasmuch as he is flesh; yet his days shall be one hundred and twenty years. And it was by this Spirit that Noah became a preacher of righteousness, and condemned that ungodly world, Heb 11:7, who would not believe till wrath - Divine punishment, came upon them to the uttermost. The word πνευμασι, spirits, is supposed to render this view of the subject improbable, because this must mean disembodied spirits; but this certainly does not follow, for the spirits of just men made perfect, Heb 12:23, certainly means righteous men, and men still in the Church militant; and the Father of spirits, Heb 12:9, means men still in the body; and the God of the spirits of all flesh, Num 16:22; Num 27:16, means men not in a disembodied state.
But even on this word there are several various readings; some of the Greek MSS. read πνευματι, in spirit, and one Πνευματι Ἁγιῳ, in the Holy Spirit. I have before me one of the first, if not the very first edition of the Latin Bible; and in it the verse stands thus: In quo et hiis, qui in carcere erant, Spiritualiter veniens praedicavit; "by which he came spiritually, and preached to them that were in prison."
In two very ancient MSS. of the Vulgate before me, the clause is thus: In quo et his qui in carcere erant Spiritu venient praedicavit; "in which, coming by the Spirit, he preached to those who were in prison." This is the reading also in the Complutensian Polyglot.
Another ancient MS. in my possession has the words nearly as in the printed copy: In quo et hiis qui in carcere Conclusi erant Spiritualiter veniens praedicavit; "in which, coming spiritually, he preached to those who were Shut Up in prison."
Another MS., written about a.d. 1370, is the same as the printed copy.
The common printed Vulgate is different from all these, and from all the MSS. of the Vulgate which I have seen in reading spiritibus, "to the spirits."
In my old MS. Bible, which contains the first translation into English ever made, the clause is the following: In whiche thing and to hem that weren closid togyder in prison, hi commynge in Spirit, prechide. The copy from which this translation was taken evidently read conclusi erdnt, with one of the MSS. quoted above, as closid togyder proves.
I have quoted all these authorities from the most authentic and correct copies of the Vulgate, to show that from them there is no ground to believe that the text speaks of Christ's going to hell to preach the Gospel to the damned, or of his going to some feigned place where the souls of the patriarchs were detained, to whom he preached, and whom he delivered from that place and took with him to paradise, which the Romish Church holds as an article of faith.
Though the judicious Calmet holds with his Church this opinion, yet he cannot consider the text of St. Peter as a proof of it. I will set down his own words: Le sentiment qui veut que Jesus Christ soit descendu aux enfers, pour annoncer sa venue aux anciens patriarches, et pour les tirer de cette espece de prison, ou ils Pattendoient si long tems, est indubitable; et nous le regardons comme un article de notre foi: mais on peut douter que ce soit le sens de Saint Pierre en cet endroit. "The opinion which states that Jesus Christ descended into hell, to announce his coming to the ancient patriarchs, and to deliver them from that species of prison, where they had so long waited for him, is incontrovertible; and we (the Catholics) consider it as an article of our faith: but we may doubt whether this be the meaning of St. Peter in this place." Some think the whole passage applies to the preaching of the Gospel to the Gentiles; but the interpretation given above appears to me, after the fullest consideration, to be the most consistent and rational, as I have already remarked.
Albert Barnes: Notes on the Bible - 1834
3:19: By which - Evidently by the Spirit referred to in the pRev_ious verse - ἐν ᾧ en hō - the divine nature of the Son of God; that by which he was "quickened" again, after he had been put to death; the Son of God regarded as a Divine Being, or in that same nature which afterward became incarnate, and whose agency was employed in quickening the man Christ Jesus, who had been put to death. The meaning is, that the same "Spirit" which was efficacious in restoring him to life, after he was put to death, was that by which he preached to the spirits in prison.
He went - To wit, in the days of Noah. No particular stress should be laid here on the phrase "he went." The literal sense is, "he, having gone, preached," etc. πορευθεὶς poreutheis. It is well known that such expressions are often redundant in Greek writers, as in others. So Herodotus, "to these things they spake, saying" - for they said. "And he, speaking, said;" that is, he said. So Eph 2:17, "And came and preached peace," etc. Mat 9:13, "but go and learn what that meaneth," etc. So God is often represented as coming, as descending, etc., when he brings a message to mankind. Thus, Gen 11:5, "The Lord came down to see the city and the tower." Exo 19:20, "the Lord came down upon Mount Sinai." Num 11:25, "the Lord came down in a cloud." Sa2 22:10, "he bowed the heavens and came down." The idea, however, would be conveyed by this language that he did this personally, or by himself, and not merely by employing the agency of another. It would then be implied here, that though the instrumentality of Noah was employed, yet that it was done not by the Holy Spirit, but by him who afterward became incarnate. On the supposition, therefore, that this whole passage refers to his preaching to the antediluvians in the time of Noah, and not to the "spirits" after they were confined in prison, this is language which the apostle would have properly and probably used. If that supposition meets the full force of the language, then no argument can be based on it in proof that he went to preach to them after their death, and while his body was lying in the grave.
And preached - The word used here (ἐκήρυξεν ekē ruxen) is of a general character, meaning to make a proclamation of any kind, as a crier does, or to deliver a message, and does not necessarily imply that it was the gospel which was preached, nor does it determine anything in regard to the nature of the message. It is not affirmed that he preached the gospel, for if that specific idea had been expressed it would have been rather by another word - εὐαγγελίζω euangelizō. The word used here would be appropriate to such a message as Noah brought to his contemporaries, or to any communication which God made to people. See Mat 3:1; Mat 4:17; Mar 1:35; Mar 5:20; Mar 7:36. It is implied in the expression, as already remarked, that he did this himself; that it was the Son of God who subsequently became incarnate, and not the Holy Spirit, that did this; though the language is consistent with the supposition that he did it by the instrumentality of another, to wit, Noah. "Qui facit per alium, facit per se." God really proclaims a message to mankind when he does it by the instrumentality of the prophets, or apostles, or other ministers of religion; and all that is necessarily implied in this language would be met by the supposition that Christ delivered a message to the antediluvian race by the agency of Noah. No argument, therefore, can be derived from this language to prove that Christ went and personally preached to those who were confined in hades or in prison.
Unto the spirits in prison - That is, clearly, to the spirits now in prison, for this is the fair meaning of the passage. The obvious sense is, that Peter supposed there were "spirits in prison" at the time when he wrote, and that to those same spirits the Son of God had at some time "preached," or had made some proclamation respecting the will of God. Since this is the only passage in the New Testament upon which the Roman Catholic doctrine of purgatory is supposed to rest, it is important to ascertain the fair meaning of the language here employed. There are three obvious inquiries in ascertaining its signification. Who are referred to by "spirits?" What is meant by "in prison?" Was the message brought to them while in the prison, or at some pRev_ious period?
I. Who are referred to by spirits? The specification in the next verse determines this. They were those "who were sometimes disobedient, when once the long-suffering of God waited in the days of Noah." No others are specified; and if it should be maintained that this means that he went down to hell (Hades), or to Sheol, and preached to those who are confined there, it could be inferred from this passage only that he preached to that portion of the lost spirits confined there which belonged to the particular generation in which Noah lived. Why he should do this; or how there should be such a separation made in hades that it could be done; or what was the nature of the message which he delivered to that portion, are questions which it is impossible for any man who bolds to the opinion that Christ went down to hell after his death to preach, to answer. But if it means that he preached to those who lived in the days of Noah, while they were yet alive, the question will be asked why are they called "spirits?"
Were they spirits then, or were they people like others? To this the answer is easy. Peter speaks of them as they were when he wrote; not as they had been, or were at the time when the message was preached to them. The idea is, that to those spirits who were then in prison who had formerly lived in the days of Noah, the message had been in fact delivered. It was not necessary to speak of them precisely as they were at the time when it was delivered, but only in such a way as to identify them. We should use similar language now. If we saw a company of men in prison who had seen better days - a multitude now drunken, and debased, and poor, and riotous - it would not be improper to say that "the prospect of wealth and honor was once held out to this ragged and wretched multitude. All that is needful is to identify them as the same persons who once had this prospect. In regard to the inquiry, then, who these "spirits" were, there can be no difference of opinion. They were that wicked race which lived in the days of Noah. There is no allusion in this passage to any other; there is no intimation that to any others of those "in prison" the message here referred to had been delivered.
II. What is meant by prison here? Purgatory, or the limbus patrum, say the Romanists - a place in which departed souls are supposed to be confined, and in which their final destiny may still be effected by the purifying fires which they endure, by the prayers of the living, or by a message in some way conveyed to their gloomy abodes - in which such sins may be expiated as do not deserve eternal damnation. The Syriac here is "in Sheol," referring to the abodes of the dead, or the place in which departed spirits are supposed to dwell. The word rendered "prison," (φυλακῇ phulakē,) means properly "watch, guard" - the act of keeping watch, or the guard itself; then watchpost, or station; then a place where anyone is watched or guarded, as a prison; then a watch in the sense of a division of the night, as the morning watch. It is used in the New Testament, with reference to the future world, only in the following places: Pe1 3:19, "Preached unto the spirits in prison;" and Rev 20:7, "Satan shall be loosed put of his prison."
An idea similar to the one here expressed may be found in Pe2 2:4, though the word prison does not there occur: "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;" and in Jde 1:6, "And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgment of the great day." The allusion, in the passage before us, is undoubtedly to confinement or imprisonment in the invisible world; and perhaps to those who are reserved there with reference to some future arrangement - for this idea enters commonly into the use of the word prison. There is, however, no specification of the place where this is; no intimation that it is purgatory - a place where the departed are supposed to undergo purification; no intimation that their condition can be affected by anything that we can do; no intimation that those particularly referred to differ in any sense from the others who are confined in that world; no hint that they can be released by any prayers or sacrifices of ours. This passage, therefore, cannot be adduced to support the Roman Catholic doctrine of purgatory, because:
(1) the essential ideas which enter into the doctrine of purgatory are not to be found in the word used here;
(2) there is no evidence in the fair interpretation of the passage that any message is borne to them while in prison;
(3) there is not the slightest hint that they can be released by any prayers or offerings of those who dwell on the earth. The simple idea is that of persons confined as in a prison; and the passage will prove only that in the time when the apostle wrote there were those wire were thus confined.
III. Was the message brought to them while in prison, or at some pRev_ious period? The Romanists say that it was while in prison; that Christ, after he was put to death in the body, was still kept alive in his spirit, and went and proclaimed his gospel to those who were in prison. So Bloomfield maintains, (in loc.,) and so (Ecumenius and Cyril, as quoted by Bloomfield. But against this view there are plain objections drawn from the language of Peter himself:
(1) As we have seen, the fair interpretation of the passage "quickened by the Spirit," is not that he was kept alive as to his human soul, but that he, after being dead, was made alive by his own divine energy.
(2) if the meaning be that he went and preached after his death, it seems difficult to know why the reference is to those only who "had been disobedient in the days of Noah." Why were they alone selected for this message? Are they separate from others? Were they the only ones in purgatory who could be beneficially affected by his preaching? On the other method of interpretation, we can suggest a reason why they were particularly specified. But how can we on this?
(3) the language employed does not demand this interpretation. Its full meaning is met by the interpretation that Christ once preached to the spirits then in prison, to wit, in the days of Noah; that is, that he caused a divine message to be borne to them. Thus, it would be proper to say that "Whitefield came to America, and preached to the souls in perdition;" or to go among the graves of the first settlers of New Haven, and say, "Davenport came from England to preach to the dead men around us."
(4) this interpretation accords with the design of the apostle in inculcating the duty of patience and forbearance in trials; in encouraging those whom he addressed to be patient in their persecutions. See the analysis of the chapter. With this object in view, there was entire propriety in directing them to the long-suffering and forbearance evinced by the Saviour, through Noah. He was opposed, Rev_iled, disbelieved, and, we may suppose, persecuted. It was to the purpose to direct them to the fact that he was saved as the result of his steadfastness to Him who had commanded him to preach to that ungodly generation. But what pertinency would there have been in saying that Christ went down to hell, and delivered some sort of a message there, we know not what, to those who are confined there?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: By which: Pe1 1:11, Pe1 1:12, Pe1 4:6; Neh 9:30; Rev 19:10
in: Isa 42:7, Isa 49:9, Isa 61:1; Rev 20:7
Geneva 1599
(22) By which also he went and preached unto the spirits in prison;
(22) A secret objection: Christ indeed might do this, but what is that to us? Indeed (faith the apostle) for Christ has showed his power in all ages both in the preservation of the godly, were they never so few and miserable, and in avenging the rebellion of his enemies, as it appears by the history of the flood: for Christ is he who in those days (when God through his patience appointed a time of repentance to the world) was present, not in corporal presence, but by his divine power, preaching repentance, even by the mouth of Noah himself who then prepared the ark, to those disobedient spirits who are now in prison, waiting for the full recompence of their rebellion, and saved those few, (that is, only eight people) in the water.
John Gill
By which also he went and preached unto the spirits in prison. Various are the senses given of this passage: some say, that Christ, upon his death, went in his human soul to hell; either, as some, to preach to the devils and damned spirits, that they might be saved, if they would; and, as others, to let them know that he was come, and to fill them with dread and terror; but though hell may be meant by the prison, yet the text does not say that he went unto it, or preached in it; only that the spirits were in it, to whom he sometimes went, and preached; nor is his human soul, but his divine nature meant, by the Spirit, by which he went and preached to them: and as for the ends proposed, the former is impracticable and impossible; for after death follows judgment, which is an eternal one; nor is there any salvation, or hope of salvation afterwards; and the latter is absurd, vain, and needless. Others, as the Papists, imagine the sense to be, that Christ, at his death, went in his human soul, into a place they call "Limbus Patrum", which they suppose is meant by the prison here, and delivered the souls of the Old Testament saints and patriarchs from thence, and carried them with him to heaven; but this sense is also false, because, as before observed, not the human soul of Christ, but his divine nature, is designed by the Spirit; nor is there any such place as here feigned, in which the souls of Old Testament saints were, before the death of Christ; for they were in peace and rest, in the kingdom of heaven, in Abraham's bosom, inheriting the promises, and not in a prison; besides, the text says not one word of the delivering of these spirits out of prison, only of Christ's preaching to them: add to all this, and which Beza, with others, observes, the apostle speaks of such as had been disobedient, and unbelievers; a character which will not agree with righteous men, and prophets, and patriarchs, under the former dispensation: others think the words are to be understood of Christ's going to preach, by his apostles, to the Gentiles, as in Eph 2:17 who were in a most miserable condition, strangers to the covenants of promise, and destitute of the hope of salvation, and sat in darkness, and the shadow of death, and, as it were, at the gates of hell; were in the bonds of iniquity, and dead in sin, and had been for long time past foolish and disobedient, serving divers lusts and pleasures, to which they were in bondage. This is, indeed, a more tolerable sense than the former; but it will be difficult to show, that men, in the present state of life, are called "spirits", which seems to be a word that relates to the souls of men, in a separate state from their bodies; and especially that carnal and unconverted men are ever so called; and besides, the apostle is speaking of such who were disobedient in the times of Noah; and therefore not of the Gentiles, in the times of the apostles: add to which, that the transition from the times of the apostles, according to this sense, to the days of Noah, is very unaccountable; this sense does not agree with the connection of the words: others are of opinion, that this is meant of the souls of the Old Testament saints, who were , "in a watch", as they think the phrase may be rendered, instead of "in prison": and said to be in such a situation, because they were intent upon the hope of promised salvation, and were looking out for the Messiah, and anxiously desiring his coming, and which he, by some gracious manifestation, made known unto them: but though the word may sometimes signify a watch, yet more commonly a prison, and which sense best suits here; nor is that anxiety and uneasiness, which represents them as in a prison, so applicable to souls in a state of happiness; nor such a gracious manifestation so properly called preaching; and besides, not believers, but unbelievers, disobedient ones, are here spoken of; and though it is only said they were sometimes so, yet to what purpose should this former character be once mentioned of souls now in glory? but it would be tedious to reckon up the several different senses of this place; some referring it to such in Noah's time, to whom the Gospel was preached, and who repented; and though they suffered in their bodies, in the general deluge, yet their souls were saved; whereas the apostle calls them all, "the world of the ungodly", 2Pet 2:5 and others, to the eight souls that were shut up in the ark, as in a prison, and were saved; though these are manifestly distinguished in the text from the disobedient spirits. The plain and easy sense of the words is, that Christ, by his Spirit, by which he was quickened, went in the ministry of Noah, the preacher of righteousness, and preached both by words and deeds, by the personal ministry of Noah, and by the building of the ark, to that generation who was then in being; and who being disobedient, and continuing so, a flood was brought upon them which destroyed them all; and whose spirits, or separate souls, were then in the prison of hell, so the Syriac version renders it, "in hell", see Rev_ 20:7 when the Apostle Peter wrote this epistle; so that Christ neither went into this prison, nor preached in it, nor to spirits that were then in it when he preached, but to persons alive in the days of Noah, and who being disobedient, when they died, their separate souls were put into prison, and there they were when the apostle wrote: from whence we learn, that Christ was, that he existed in his divine nature before he was incarnate, he was before Abraham, he was in the days of Noah; and that Christ also, under the Old Testament, acted the part of a Mediator, in his divine nature, and by his Spirit discharged that branch of it, his prophetic office, before he appeared in human nature; and that the Gospel was preached in those early times, as unto Abraham, so before him.
John Wesley
By which Spirit he preached - Through the ministry of Noah. To the spirits in prison - The unholy men before the flood, who were then reserved by the justice of God, as in a prison, till he executed the sentence upon them all; and are now also reserved to the judgment of the great day.
3:203:20: երբեմն ապստամբելոցն, յորժամ ներէ՛ր նոցա Աստուծոյ երկայնմտութիւնն յաւուրս Նոյի յորս տապանն կազմէր. յորս նուազունք՝ ա՛յս ինքն՝ ոգիք իբրեւ ո՛ւթ ապրեցան ՚ի ջրոյն[3042]։ [3042] Ոմանք. Յաւուրսն Նոյի, յոր զտապանն կազմէր... այս ինքն է՝ իբրեւ ոգիք... ՚ի ջրոցն, կամ՝ ՚ի ջուրցն։
20 որոնք մի ժամանակ ապստամբել էին, երբ Աստծու համբերատարութիւնը երկարաձգւում էր նրանց համար մինչեւ Նոյի օրերը, երբ տապանն էր շինւում: Այդ օրերին քչեր, այսինքն՝ ութ հոգի փրկուեցին ջրից:
20 Որոնք ատեն մը ապստամբ էին, երբ Աստուծոյ երկայնմտութիւնը կը համբերէր անոնց Նոյին օրերը՝ երբ տապանը կը շինուէր, որուն մէջ քիչ անձեր, այսինքն ութ հոգի, ջուրէն ազատեցան.
երբեմն ապստամբելոցն, յորժամ ներէր նոցա Աստուծոյ երկայնմտութիւնն յաւուրս Նոյի յորս տապանն կազմէր, [27]յորս նուազունք, այսինքն` ոգիք իբրեւ ութ, ապրեցան ի ջրոյն:

3:20: երբեմն ապստամբելոցն, յորժամ ներէ՛ր նոցա Աստուծոյ երկայնմտութիւնն յաւուրս Նոյի յորս տապանն կազմէր. յորս նուազունք՝ ա՛յս ինքն՝ ոգիք իբրեւ ո՛ւթ ապրեցան ՚ի ջրոյն[3042]։
[3042] Ոմանք. Յաւուրսն Նոյի, յոր զտապանն կազմէր... այս ինքն է՝ իբրեւ ոգիք... ՚ի ջրոցն, կամ՝ ՚ի ջուրցն։
20 որոնք մի ժամանակ ապստամբել էին, երբ Աստծու համբերատարութիւնը երկարաձգւում էր նրանց համար մինչեւ Նոյի օրերը, երբ տապանն էր շինւում: Այդ օրերին քչեր, այսինքն՝ ութ հոգի փրկուեցին ջրից:
20 Որոնք ատեն մը ապստամբ էին, երբ Աստուծոյ երկայնմտութիւնը կը համբերէր անոնց Նոյին օրերը՝ երբ տապանը կը շինուէր, որուն մէջ քիչ անձեր, այսինքն ութ հոգի, ջուրէն ազատեցան.
zohrab-1805▾ eastern-1994▾ western am▾
3:2020: некогда непокорным ожидавшему их Божию долготерпению, во дни Ноя, во время строения ковчега, в котором немногие, то есть восемь душ, спаслись от воды.
3:20  ἀπειθήσασίν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις νῶε κατασκευαζομένης κιβωτοῦ, εἰς ἣν ὀλίγοι, τοῦτ᾽ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν δι᾽ ὕδατος.
3:20. ἀπειθήσασίν ( unto-having-un-conduced-unto ) ποτε (whither-also) ὅτε (which-also) ἀπεξεδέχετο ( it-was-receiving-out-off ,"ἡ (the-one) τοῦ (of-the-one) θεοῦ (of-a-Deity) μακροθυμία (a-long-passioning-unto,"ἐν (in) ἡμέραις (unto-days) Νῶε (of-a-Noe) κατασκευαζομένης (of-being-down-equipped-to) κιβωτοῦ (of-a-box) εἰς (into) ἣν (to-which) ὀλίγοι , ( little ,"τοῦτ' (the-one-this) ἔστιν (it-be) ὀκτὼ (eight) ψυχαί, (breathings,"διεσώθησαν (they-were-saved-through) δι' (through) ὕδατος. (of-a-water)
3:20. qui increduli fuerant aliquando quando expectabat Dei patientia in diebus Noe cum fabricaretur arca in qua pauci id est octo animae salvae factae sunt per aquamWhich had been some time incredulous, when they waited for the patience of God in the days of Noe, when the ark was a building: wherein a few, that is, eight souls, were saved by water.
20. which aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water:
3:20. who had been unbelieving in past times, while they waited for the patience of God, as in the days of Noah, when the ark was being built. In that ark, a few, that is, eight souls, were saved by water.
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.
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:

20: некогда непокорным ожидавшему их Божию долготерпению, во дни Ноя, во время строения ковчега, в котором немногие, то есть восемь душ, спаслись от воды.
3:20  ἀπειθήσασίν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις νῶε κατασκευαζομένης κιβωτοῦ, εἰς ἣν ὀλίγοι, τοῦτ᾽ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν δι᾽ ὕδατος.
3:20. qui increduli fuerant aliquando quando expectabat Dei patientia in diebus Noe cum fabricaretur arca in qua pauci id est octo animae salvae factae sunt per aquam
Which had been some time incredulous, when they waited for the patience of God in the days of Noe, when the ark was a building: wherein a few, that is, eight souls, were saved by water.
3:20. who had been unbelieving in past times, while they waited for the patience of God, as in the days of Noah, when the ark was being built. In that ark, a few, that is, eight souls, were saved by water.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22. В понятии исторического всемирного водного потопа Апостол теперь берет не карательную, а спасительную его сторону, чем обусловливается и конструкция речи ст. 20: "спаслись от (точнее с греч. dia: посредством) воды". Апостол "представил, что спасение проповедовалось людям от начала, но они по наклонности своей к суете пренебрегали им, и в то время как людей было бесчисленное множество, только восемь душ покорились проповеди и спаслись в устроенном ковчеге. Так как спасение было в воде, то он, кстати, относит это к святому крещению и говорит, что вода эта указывала на наше крещение, ибо и оно погубит непокорных бесов и спасает с верою приходящих в ковчег, т. е. в церковь, и как вода смывает нечистоту, так и крещение, только оно производит отложение нечистоты не плотской, но при посредстве внешнего знака производит омытие скверны душевной. Оно есть как бы залог и вручение доброй совести пред Богом" (блаж. Феофил.). Крещение, преобразованное потом (antitupon), Апостол по существу определяет частью отрицательно, противополагая его многообразным иудейским омовениям, очищавшим только телесную, но не душевную нечистоту, - частью положительно как "обещание Богу доброй совести" (suneidhsewV agaqhV eperwthma eiV qeon), чем Апостол выражает и даруемую при крещении от Бога благодать прощения или очищения грехов и примирения с Богом, с другой же стороны - и молитву крещаемого о сохранении этой доброй совести и на будущее время. Эта сила крещения коренится в воскресении Иисуса Христа и последующем вознесении Его на небо, причем Ему, как Богочеловеку, свободно покорились небесные духи (ст. 22. Ср. Евр 1:4).
Adam Clarke: Commentary on the Bible - 1831
3:20: When once the long-suffering of God waited - In Pirkey Aboth, cap. v. 2, we have these words: "There were ten generations from Adam to Noah, that the long-suffering of God might appear; for each of these generations provoked him to anger, and went on in their iniquity, till at last the deluge came."
Were saved by water - While the ark was preparing, only Noah's family believed; these amounted to eight persons; and these only were saved from the deluge δι' ὑδατος, on the water: all the rest perished in the water; though many of them, while the rains descended, and the waters daily increased, did undoubtedly humble themselves before God, call for mercy, and receive it; but as they had not repented at the preaching of Noah, and the ark was now closed, and the fountains of the great deep broken up, they lost their lives, though God might have extended mercy to their souls.
Albert Barnes: Notes on the Bible - 1834
3:20: Which sometime were disobedient - Which were "once," or "formerly," (ποτε pote,) disobedient or rebellious. The language here does not imply that they had ceased to be disobedient, or that they had become obedient at the time when the apostle wrote; but the object is to direct the attention to a former race of people characterized by disobedience, and to show the patience evinced under their provocations, in endeavoring to do them good. To say that people were formerly rebellious, or rebellious in a specified age, is no evidence that they are otherwise now. The meaning here is, that they did not obey the command of God when he called them to repentance by the preaching of Noah. Compare Pe2 2:5, where Noah is called "a preacher of righteousness."
When once the long suffering of God waited in the days of Noah - God waited on that guilty race for 120 years, Gen 6:3, a period sufficiently protracted to evince his long-suffering toward one generation. It is not improbable that during that whole period Noah was, in various ways, preaching to that wicked generation. Compare the notes at Heb 11:7.
While the ark was a preparing - It is probable that preparations were made for building the ark during a considerable portion of that time. Peter's, at Rome, was a much longer time in building; and it is to be remembered that in the age of the world when Noah lived, and with the imperfect knowledge of the arts of naval architecture which must have pRev_ailed, it was a much more serious undertaking to construct an ark that would hold such a variety and such a number of animals as that was designed to, land that would float safely for more than a year in an universal flood, than it was to construct such a fabric as Peter's, in the days when that edifice was raised.
Wherein few, that is, eight souls - Eight persons - Noah and his wife, his three sons and their wives, Gen 7:7. The allusion to their being saved here seems to be to encourage those whom Peter addressed to perseverance and fidelity, in the midst of all the opposition which they might experience. Noah was not disheartened. Sustained by the Spirit of Christ - the presence of the Son of God - he continued to preach. He did not abandon his purpose, and the result was that tie was saved. True, they were few in number who were saved; the great mass continued to be wicked; but this very fact should be an encouragement to us - that though the great mass of any one generation may be wicked, God can protect and save the few who are faithful.
By water - They were borne up by the waters, and were thus preserved. The thought on which the apostle makes his remarks turn, and which leads him in the next verse to the suggestions about baptism, is, that water was employed in their preservation, or that they owed their safety, in an important sense, to that element. In like manner we owe our salvation, in an important sense, to water; or, there is an important agency which it is made to perform in our salvation. The apostle does not say that it was in the same way, or that the one was a type designed to represent the other, or even that the efficacy of water was in both cases the same; but he says, that as Noah owed his salvation to water, so there is an important sense in which water is employed in ours. There is in certain respects - he does not say in all respects - a resemblance between the agency of water in the salvation of Noah, and the agency of water in our salvation. In both cases water is employed, though it may not be that it is in the same manner, or with precisely the same efficacy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: sometime: Gen 6:3, Gen 6:5, Gen 6:13
the longsuffering: Isa 30:18; Rom 2:4, Rom 2:5, Rom 9:22; Pe2 3:15
the days: Mat 24:37-39; Luk 17:26-30
while: Gen 6:14-22; Heb 11:7
wherein: Gen 7:1-7, Gen 7:13, Gen 7:23, Gen 8:1, Gen 8:18; Mat 7:14; Luk 12:32, Luk 13:24, Luk 13:25; Pe2 2:5
by: Gen 7:17-23; Co2 2:15, Co2 2:16; Eph 5:26
Geneva 1599
Which sometime were disobedient, when (n) once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight (o) souls were saved by water.
(n) This word "once" shows that there was a furthermost day appointed, and if that were once past, there should be no more.
(o) Men.
John Gill
Which sometime were disobedient,.... To all the instructions and warnings which God gave them, to all the strivings of his Spirit, and to the ministry of Christ, by Noah; they continued in their profaneness and impiety, and to corrupt their ways, and fill the earth with violence and wickedness; not believing what they were threatened with, or that ever a flood would come upon them, and destroy them: and this "sometime" refers to the time of their being upon earth, who were now in hell; "to the days of Noah"; hereafter mentioned; and which the Syriac version connects with this clause, reading it thus, "who of old were disobedient in the days of Noah"; at which time it was, that Christ, by his Spirit in Noah, went and preached to them: when once the longsuffering of God waited in the days of Noah: that is, when God, who is longsuffering and patient, waited on these disobedient ones, in Noah's time, for the space of an hundred and twenty years:
while the ark was preparing; by Noah, according to the directions which God gave him, Gen 6:14 and which, as R. Tanchuma says (b), was fifty two years a building; others say (c) an hundred years; but Jarchi says (d) it was an hundred and twenty; and which seems most likely, that being the term of time in which God's longsuffering waited on them; during which time Noah was preaching to them, and building the ark:
wherein few, that is, eight souls, were saved by water; the eight persons were, Noah, and his wife, and his three sons, Shem, Ham, and Japhet, and their three wives. It is a common tradition with the Jews (e), that besides these, Og, king of Bashan, escaped the flood; and who, they say, is the same that escaped, and told Abraham of Lot's being carried captive by the kings (f); the manner of his escape at the flood they relate thus (g),
"Og came, who was delivered from the men that died at the flood; and he rode upon the ark, and he had a covering upon his head, and was fed with the food of Noah; but not for his worthiness was he delivered, but that the inhabitants of the world might see the power of the Lord;
and elsewhere (h), after this manner, citing those words, "and Noah only remained alive, and they that were with him in the ark", Gen 7:23 they add,
"except Og, king of Bashan, who sat on a certain piece of wood which belonged to the scaffolding of the ark, and he swore to Noah, and his sons, that he would be their servant for ever. What did Noah do? he bored an hole in the ark, and every day reached out food to him, and he remained alive, according to what is said, Deut 3:11 "only Og, king of Bashan", &c.
But this is all a mere fiction; and equally fabulous is the account the Arabians give, who say (i) that eighty persons, together with Noah, were taken into the ark, among whom was Jorham, their father; for there were no more than eight persons saved; and this is the apostle's sense; and agreeably the Syriac version renders it, "and eight souls" "only entered into it, and were saved by water"; and we are told by some of the eastern writers (k), that when these eight went out of the ark, they built a city, which they called Themanin, which, in the Arabic language, signifies "eight", according to their number. The ark was a type of Christ, into whom whoever enters by faith, or in whom whoever believes, shall be saved; but as they that entered into the ark were but few, so are those that enter in at the strait gate, or believe in Christ; and they that went into the ark were saved by the water bearing up the ark, even by that by which others were destroyed; as the very same thing, for different reasons, is the cause or means of destruction and salvation; so Christ is set, for the fall and rising of many, is a stumblingblock to some, and the power and wisdom of God to others; and the Gospel, and the ministers of it, are the savour of life unto life to some, and the savour of death unto death to others. This instance of the dispensation of the providence of God to the old world is very appropriately, though by way of digression, introduced by the apostle; showing, that in times past, as then, God's usual method has been to afford the outward means to ungodly men, and to bear with them long, and then bring down his vengeance upon them, and save his own people; and this suffering saints might depend upon would be their case, and therefore should bear their afflictions patiently,
(b) In Pirke Eliezer, c. 23. (c) Elmacin. Hist. apud Hottinger. Smegma Orient. l. 1. c. 8. p. 249. (d) In Gen. vi. 15. (e) Targum Jon. in Deut. iii. 11. T. Bab. Nidda, fol. 61. 1. (f) Bereshit Rabba, sect. 42. fol. 37. 2. Targum Jon. & Jarchi in Gen. xiv. 13. (g) Targum Jon. in Gen. xiv. 13. (h) Pirke Eliezer, c. 23. (i) Pocock. Specim. Hist. Arab. p. 38. (k) Eutychii Annal. p. 43. Elmacin. Hist. l. 1. c. 1. p. 12. Patricides, p. 10. Apud Hottinger, Smegma Orient. l. 1. c. 8. p. 251, 252.
John Wesley
When the longsuffering of God waited - For an hundred and twenty years; all the time the ark was preparing: during which Noah warned them all to flee from the wrath to come.
Robert Jamieson, A. R. Fausset and David Brown
once--not in the oldest manuscripts.
when . . . the long-suffering of God waited in the days of Noah--Oldest manuscripts. Greek, "was continuing to wait on" (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes ALFORD'S idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by fire.
while the ark was a-preparing-- (Heb 11:7). A long period of God's "long-suffering and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable.
wherein--literally, "(by having entered) into which."
eight--seven (the sacred number) with ungodly Ham.
few--so now.
souls--As this term is here used of living persons, why should not "spirits" also? Noah preached to their ears, but Christ in spirit, to their spirits, or spiritual natures.
saved by water--The same water which drowned the unbelieving, buoyed up the ark in which the eight were saved. Not as some translate, "were brought safe through the water." However, the sense of the preposition may be as in 1Cor 3:15, "they were safely preserved through the water," though having to be in the water.
3:213:21: Որ եւ զձե՛զ ըստ նմին օրինակի, կեցուսցէ մկրտութիւնն. ոչ զմարմնոյ աղտն ՚ի բաց ընկենլով, այլ զբարւո՛ք մտաց հանդէս առ Աստուած, ՚ի ձեռն յարութեանն Յիսուսի Քրիստոսի[3043]. [3043] Ոմանք. Մկրտութիւն, ոչ զմարմնոյն աղտ ՚ի բաց ընկենուլ, այլեւ զբարիոք մտացն հան՛՛։
21 Մկրտութիւնն էլ, ըստ նոյն օրինակի, ապրեցնում է ձեզ (ոչ թէ մարմնի կեղտը հեռացնելու համար, այլ որպէս մաքուր խղճով յանձնառութիւն առ Աստուած) Յիսուս Քրիստոսի յարութեան միջոցով:
21 Որ մեզ ալ՝ այն օրինակին պէս՝ մկրտութիւնը հիմա կ’ապրեցնէ, (ո՛չ թէ մարմնին աղտը մէկդի ձգելը, հապա բարի խղճմտանքին վկայութիւնը առ Աստուած,) Յիսուս Քրիստոսին յարութիւնովը.
որ եւ [28]զձեզ ըստ նմին օրինակի կեցուսցէ մկրտութիւնն, (ոչ զմարմնոյ աղտն ի բաց ընկենուլ, այլ զբարւոք մտաց հանդէս առ Աստուած,) ի ձեռն յարութեան Յիսուսի Քրիստոսի:

3:21: Որ եւ զձե՛զ ըստ նմին օրինակի, կեցուսցէ մկրտութիւնն. ոչ զմարմնոյ աղտն ՚ի բաց ընկենլով, այլ զբարւո՛ք մտաց հանդէս առ Աստուած, ՚ի ձեռն յարութեանն Յիսուսի Քրիստոսի[3043].
[3043] Ոմանք. Մկրտութիւն, ոչ զմարմնոյն աղտ ՚ի բաց ընկենուլ, այլեւ զբարիոք մտացն հան՛՛։
21 Մկրտութիւնն էլ, ըստ նոյն օրինակի, ապրեցնում է ձեզ (ոչ թէ մարմնի կեղտը հեռացնելու համար, այլ որպէս մաքուր խղճով յանձնառութիւն առ Աստուած) Յիսուս Քրիստոսի յարութեան միջոցով:
21 Որ մեզ ալ՝ այն օրինակին պէս՝ մկրտութիւնը հիմա կ’ապրեցնէ, (ո՛չ թէ մարմնին աղտը մէկդի ձգելը, հապա բարի խղճմտանքին վկայութիւնը առ Աստուած,) Յիսուս Քրիստոսին յարութիւնովը.
zohrab-1805▾ eastern-1994▾ western am▾
3:2121: Так и нас ныне подобное сему образу крещение, не плотской нечистоты омытие, но обещание Богу доброй совести, спасает воскресением Иисуса Христа,
3:21  ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σῴζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, δι᾽ ἀναστάσεως ἰησοῦ χριστοῦ,
3:21. ὃ (Which) καὶ (and) ὑμᾶς (to-ye) ἀντίτυπον (ever-a-one-impressioned) νῦν (now) σώζει (it-saveth,"βάπτισμα, (an-immersing-to,"οὐ (not) σαρκὸς (of-a-flesh) ἀπόθεσις (a-placing-off) ῥύπου (of-a-dirt,"ἀλλὰ (other) συνειδήσεως (of-a-seeing-together) ἀγαθῆς (of-good) ἐπερώτημα (an-entreating-upon-to) εἰς (into) θεόν, (to-a-Deity,"δι' (through) ἀναστάσεως (of-a-standing-up) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"
3:21. quod et vos nunc similis formae salvos facit baptisma non carnis depositio sordium sed conscientiae bonae interrogatio in Deum per resurrectionem Iesu ChristiWhereunto baptism, being of the like form, now saveth you also: not the putting away of the filth of the flesh, but, the examination of a good conscience towards God by the resurrection of Jesus Christ.
21. which also after a true likeness doth now save you, baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ;
3:21. And now you also are saved, in a similar manner, by baptism, not by the testimony of sordid flesh, but by the examination of a good conscience in God, through the resurrection of Jesus Christ.
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:
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:

21: Так и нас ныне подобное сему образу крещение, не плотской нечистоты омытие, но обещание Богу доброй совести, спасает воскресением Иисуса Христа,
3:21  ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σῴζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, δι᾽ ἀναστάσεως ἰησοῦ χριστοῦ,
3:21. quod et vos nunc similis formae salvos facit baptisma non carnis depositio sordium sed conscientiae bonae interrogatio in Deum per resurrectionem Iesu Christi
Whereunto baptism, being of the like form, now saveth you also: not the putting away of the filth of the flesh, but, the examination of a good conscience towards God by the resurrection of Jesus Christ.
3:21. And now you also are saved, in a similar manner, by baptism, not by the testimony of sordid flesh, but by the examination of a good conscience in God, through the resurrection of Jesus Christ.
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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christian Baptism.A. D. 66.
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: 22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

Noah's salvation in the ark upon the water prefigured the salvation of all good Christians in the church by baptism; that temporal salvation by the ark was a type, the antitype whereunto is the eternal salvation of believers by baptism, to prevent mistakes about which the apostle,

I. Declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but it is that baptism wherein there is a faithful answer or restipulation of a resolved good conscience, engaging to believe in, and be entirely devoted to, God, the Father, Son, and Holy Ghost, renouncing at the same time the flesh, the world, and the devil. The baptismal covenant, made and kept, will certainly save us. Washing is the visible sign; this is the thing signified.

II. The apostle shows that the efficacy of baptism to salvation depends not upon the work done, but upon the resurrection of Christ, which supposes his death, and is the foundation of our faith and hope, to which we are rendered conformable by dying to sin, and rising again to holiness and newness of life. Learn, 1. The sacrament of baptism, rightly received, is a means and a pledge of salvation. Baptism now saveth us. God is pleased to convey his blessings to us in and by his ordinances, Acts ii. 38; xxii. 16. 2. The external participation of baptism will save no man without an answerable good conscience and conversation. There must be the answer of a good conscience towards God.--Obj. Infants cannot make such an answer, and therefore ought not to be baptized.--Answer, the true circumcision was that of the heart and of the spirit (Rom. ii. 29), which children were no more capable of then than our infants are capable of making this answer now; yet they were allowed circumcision at eight days old. The infants of the Christian church therefore may be admitted to the ordinance with as much reason as the infants of the Jewish, unless they are barred from it by some express prohibition of Christ.

III. The apostle, having mentioned the death and resurrection of Christ, proceeds to speak of his ascension, and sitting at the right hand of the Father, as a subject fit to be considered by these believers for their comfort in their suffering condition, v. 22. If the advancement of Christ was so glorious after his deep humiliation, let not his followers despair, but expect that after these short distresses they shall be advanced to transcendent joy and glory. Learn, 1. Jesus Christ, after he had finished his labours and his sufferings upon earth, ascended triumphantly into heaven, of which see Acts i. 9-11; Mark xvi. 19. He went to heaven to receive his own acquired crown and glory (John xvii. 5), to finish that part of his mediatorial work which could not be done on earth, and make intercession for his people, to demonstrate the fulness of his satisfaction, to take possession of heaven for his people, to prepare mansions for them, and to send down the Comforter, which was to be the first-fruits of his intercession, John xvi. 7. 2. Upon his ascension into heaven, Christ is enthroned at the right hand of the Father. His being said to sit there imports absolute rest and cessation from all further troubles and sufferings, and an advancement to the highest personal dignity and sovereign power. 3. Angels, authorities, and powers, are all made subject to Christ Jesus: all power in heaven and earth, to command, to give law, issue orders, and pronounce a final sentence, is committed to Jesus, God-man, which his enemies will find to their everlasting sorrow and confusion, but his servants to their eternal joy and satisfaction.
Adam Clarke: Commentary on the Bible - 1831
3:21: The like figure whereunto, etc. - Dr. Macknight has translated this verse so as to make the meaning more clear: By which (water) the antitype baptism (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) now saveth us also, through the resurrection of Jesus Christ.
He remarks that the relative ᾡ being in the neuter gender, its antecedent cannot be κιβωτος, the ark, which is feminine, but ὑδωρ, water, which is neuter.
There are many difficulties in this verse; but the simple meaning of the place may be easily apprehended. Noah believed in God; walked uprightly before him, and found grace in his sight; he obeyed him in building the ark, and God made it the means of his salvation from the waters of the deluge. Baptism implies a consecration and dedication of the soul and body to God, the Father, Son, and Holy Spirit. He who is faithful to his baptismal covenant, taking God through Christ, by the eternal Spirit, for his portion, is saved here from his sins; and through the resurrection of Christ from the dead, has the well-grounded hope of eternal glory. This is all plain; but was it the deluge, itself, or the ark, or the being saved by that ark from the deluge, that was the antitype of which St. Peter speaks? Noah and his family were saved by water; i.e. it was the instrument of their being saved through the good providence of God. So the water of baptism, typifying the regenerating influence of the Holy Spirit, is the means of salvation to all those who receive this Holy Spirit in its quickening, cleansing efficacy. Now as the waters of the flood could not have saved Noah and his family, had they not made use of the ark; so the water of baptism saves no man, but as it is the means of his getting his heart purified by the Holy Spirit, and typifying to him that purification. The ark was not immersed in the water; had it been so they must all have perished; but it was borne up on the water, and sprinkled with the rain that fell from heaven. This text, as far as I can see, says nothing in behalf of immersion in baptism; but is rather, from the circumstance mentioned above, in favor of sprinkling. In either case, it is not the sprinkling, washing, or cleansing the body, that can be of any avail to the salvation of the soul, but the answer of a good conscience towards God - the internal evidence and external proof that the soul is purified in the laver of regeneration, and the person enabled to walk in newness of life. We are therefore strongly cautioned here, not to rest in the letter, but to look for the substance.
Albert Barnes: Notes on the Bible - 1834
3:21: The like figure whereunto, even baptism, doth also now save us - There are some various readings here in the Greek text, but the sense is not essentially varied. Some have proposed to read (ῷ hō) to which instead of (ὅ ho) which, so as to make the sense "the antitype to which baptism now also saves us." The antecedent to the relative, whichever word is used, is clearly not the ark, but water; and the idea is, that as Noah was saved by water, so there is a sense in which water is made instrumental in our salvation. The mention of water in the case of Noah, in connection with his being saved, by an obvious association suggested to the mind of the apostle the use of water in our salvation, and hence led him to make the remark about the connection of baptism with our salvation. The Greek word here rendered "figure" - ἀντίτυπον antitupon - "antitype" means properly, "resisting a blow or impression," (from ἀντί anti and τύπος tupos;) that is, hard, solid. In the New Testament, however, it is used in a different sense; and (ἀντί anti) in composition, implies resemblance, correspondence and hence, the word means, "formed after a type or model; like; corresponding; that which corresponds to a type" - Robinson, Lexicon. The word occurs only in this place and Heb 9:24, rendered "figures." The meaning here is, that baptism corresponded to, or had a resemblance to, the water by which Noah was saved; or that there was a use of water in the one case which corresponded in some respects to the water that was used in the other; to wit, in effecting salvation. The apostle does not say that it corresponded in all respects; in respect, e. g., to quantity, or to the manner of the application, or to the efficacy; but there is a sense in which water performs an important part in our salvation, as it did in his.
Baptism - Not the mere application of water, for that idea the apostle expressly disclaims, when he says that it involves not "putting away the filth of the flesh, but the answer of a good conscience toward God." The sense is, that baptism, including all that is properly meant by baptism as a religious rite - that is, baptism administered in connection with true repentance, and true faith in the Lord Jesus, and when it is properly a symbol of the putting away of sin, and of the renewing influences of the Holy Spirit, and an act of unreserved dedication to God - now saves us. On the meaning of the word "baptism," see the notes at Mat 3:6, Mat 3:16.
Doth also now save us - The water saved Noah and his family from perishing in the flood; to wit, by bearing up the ark. Baptism, in the proper sense of the term, as above explained, where the water used is a symbol, in like manner now saves us; that is, the water is an emblem of that purifying by which we are saved. It may be said to save us, not as the meritorious cause, but as the indispensable condition of salvation. No man can be saved without that regenerated and purified heart of which baptism is the appropriate symbol, and when it would be proper to administer that ordinance. The apostle cannot have meant that water saves us in the same way in which it saved Noah, because that cannot be true. It is neither the same in quantity, nor is it applied in the same way, nor is it efficacious in the same manner. It is indeed connected with our salvation in its own proper way, as an emblem of that purifying of the heart by which we are saved. Thus, it corresponds with the salvation of Noah by water, and is the (ἀντίτυπον antitupon) "antitype" of that. Nor does it mean that the salvation of Noah by water was designed to be a type of Christian baptism. There is not the least evidence of that; and it should not be affirmed without proof. The apostle saw a resemblance in some respects between the one and the other; such a resemblance that the one naturally suggested the other to his mind, and the resemblance was so important as to make it the proper ground of remark.
(But if Noah's preservation in the ark, be the type of that salvation of which baptism is the emblem, who shall say it was not so designed of God? Must we indeed regard the resemblance between Noah's deliverance and ours, as a happy coincidence merely? But the author is accustomed to deny typical design in very clear cases; and in avoiding one extreme seems to have gone into another. Some will have types everywhere; and, therefore, others will allow them nowhere. See the supplementary note at Heb 7:1; M. Knight's Essay, viii. Sect. v., on the laws of typical interpretation, with his commentary in loco)
The points of resemblance in the two cases seem to have been these:
(1) There was salvation in both; Noah was saved from death, and we are saved from hell.
(2) water is employed in both cases - in the case of Noah to uphold the ark; in ours to be a symbol of our purification.
(3) the water in both cases is connected with salvation: in the case of Noah by sustaining the ark; in ours by being a symbol of salvation, of purity, of cleansing, of that by which we may be brought to God.
The meaning of this part of the verse, therefore, may be thus expressed: "Noah and his family were saved by water, the antitype to which (to wit, that which in important respects corresponds to that) baptism (not the putting away of the filth of the flesh, or the mere application of material water, but that purifying of the heart of which it is the appropriate emblem) now saves us."
Not the putting away of the filth of the flesh - Not a mere external washing, however solemnly done. No outward ablution or purifying saves us, but that which pertains to the conscience. This important clause is thrown in to guard the statement from the abuse to which it would otherwise be liable, the supposition that baptism has of itself a purifying and saving power. To guard against this, the apostle expressly declares that he means much more than a mere outward application of water.
But the answer of a good conscience toward God - The word here rendered "answer" (ἐπερώτημα eperō tē ma) means properly a question, an inquiry. It is "spoken of a question put to a convert at baptism, or rather of the whole process of question and answer; that is, by implication, examination, profession" - Robinson, Lexicon. It is designed to mark the spiritual character of the baptismal rite in contrast with a mere external purification, and evidently refers to something that occurred at baptism; some question, inquiry, or examination, that took place then; and it would seem to imply:
(1) that when baptism was performed, there was some question or inquiry in regard to the belief of the candidate;
(2) that an answer was expected, implying that there was a good conscience; that is, that the candidate had an enlightened conscience, and was sincere in his profession; and,
(3) that the real efficacy of baptism, or its power in saving, was not in the mere external rite, but in the state of the heart, indicated by the question and answer, of which that was the emblem.
On the meaning of the phrase "a good conscience," see the notes at Pe1 3:16 of this chapter. Compare on this verse Neander, Geschich der Pfianz. u. Leit. der chr, Kirche, i. p. 203ff, in Bibl. Reposi. iv. 272ff. It is in the highest degree probable that questions would be proposed to candidates for baptism respecting their belief, an we have an instance of this fact undoubtedly in the case before us. How extensive such examinations would be, what points would be embraced, how much reference there was to personal experience, we have, of course, no certain means of ascertaining. We may suppose, however, that the examination pertained to what constituted the essential features of the Christian religion, as distinguished from other systems, and to the cordial belief of that system by the candidate.
By the resurrection of Jesus Christ - That is, we are saved in this manner through the resurrection of Jesus Christ. The whole efficiency in the case is derived from that. If he had not been raised from the dead, baptism would have been vain, and there would have been no power to save us. See this illustrated at length in the notes at Rom 6:4-5. The points, therefore, which are established in regard to baptism by this important passage are these:
(1) That Christian baptism is not a mere external rite; a mere outward ablution; a mere application of water to the body. It is not contemplated that it shall be an empty form, and its essence does not consist in a mere "putting away of the filth of the flesh." There is a work to be done in respect to the conscience which cannot be reached by the application of water.
(2) that there was an examination among the early Christians when a candidate was about to be baptized, and of course such an examination is proper now. Whatever was the ground of the examination, it related to that which existed before the baptism was administered. It was not expected that it should be accomplished by the baptism. There is, therefore, implied evidence here that there was no reliance placed on that ordinance to produce that which constituted the "answer of a good conscience;" in other words, that it was not supposed to have an efficacy to produce that of itself, and was not a converting or regenerating ordinance.
(3) the "answer" which was returned in the inquiry, was to be such as indicated a good conscience; that is, as Bloomfield expresses it, (New Testament in loc.,) "that which enables us to return such an answer as springs from a good conscience toward God, which can be no other than the inward change and renovation wrought by the Spirit." It was supposed, therefore, that there would be an internal work of grace; that there would be much more than an outward rite in the whole transaction. The application of water is, in fact, but an emblem or symbol of that grace in the heart, and is to be administered as denoting that. It does not convey grace to the soul by any physical efficacy of the water. It is a symbol of the purifying influences of religion, and is made a means of grace in the same way as obedience to any other of the commands of God.
(4) there is no efficacy in the mere application of water in any form, or with any ceremonies of religion, to put away sin. It is the "good conscience," the renovated heart, the purified soul, of which baptism is the emblem, that furnishes evidence of the divine acceptance and favor. Compare Heb 9:9-10. There must be a deep internal work on the soul of man, in order that he may be acceptable to God; and when that is missing, no external rite is of any avail.
(5) yet, it does not follow from this that baptism is of no importance. The argument of the apostle here is, that it is of great importance. Noah was saved by water; and so baptism has an important connection with our salvation. As water bore up the ark, and was the means of saving Noah, so baptism by water is the emblem of our salvation; and when administered in connection with a "good conscience," that is, with a renovated heart, it is as certainly connected with our salvation as the sustaining waters of the flood were with the salvation of Noah. No man can prove from the Bible that baptism has no important connection with salvation; and no man can prove that by neglecting it he will be as likely to obtain the divine favor as he would by observing it. It is a means of exhibiting great and important truths in an impressive manner to the soul; it is a means of leading the soul to an entire dedication to a God of purity; it is a means through which God manifests himself to the soul, and through which he imparts grace, as he does in all other acts of obedience to his commandments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: like: Rom 5:14; Co1 4:6; Heb 9:24 *Gr: Heb 11:19
baptism: Mat 28:19; Mar 16:16; Act 2:38, Act 22:16; Rom 6:3-6; Co1 12:13; Gal 3:27; Eph 5:26; Col 2:12; Tit 3:5-7
the putting: Eze 36:25, Eze 36:26; Zac 13:1; Co2 7:1
the answer: Act 8:37; Rom 10:9, Rom 10:10; Co2 1:12; Ti1 6:12
by: Pe1 1:3
Geneva 1599
(23) 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 (p) God,) (24) by the resurrection of Jesus Christ:
(23) A proportional applying of the former example to the time which followed the coming of Christ: for the preservation of Noah in the waters, was a figure of our baptism, not as though the material water of baptism shows us, as those waters which bare up the ark saved Noah, but because Christ with his inward virtue, which the outward baptism shadows, preserves us being washed, so that we may call upon God with a good conscience.
(p) The conscience being sanctified, may freely call upon God.
(24) That same virtue, by which Christ rose again, and now being carried up into heaven has received all power, does at this day defend and preserve us.
John Gill
The like figure whereunto even baptism doth also now save us,.... The ark, and deliverance by it, as it was a type of Christ, and salvation by him, so it was a figure of baptism, and baptism was the antitype of that; or there is something in these which correspond, and answer to, and bear a resemblance to each other: as the ark was God's ordinance, and not man's invention, so is baptism, it is of heaven, and not of men; and as the ark, while it was preparing, was the scorn and derision of men, so is this ordinance of the Gospel; it was rejected with disdain by the Scribes and Pharisees, as it still is by many; and as the ark, when Noah and his family were shut up in it by God, represented a burial, and they seemed, as it were, to be buried in it, it was a lively emblem of baptism, which is expressed by a burial, Rom 6:4 and as they in the ark had the great deep broke up under them, and the windows of heaven opened over them, pouring out waters upon them, they were, as it were, immersed in, and were covered with water, this fitly figured baptism by immersion; nor were there any but adult persons that entered into the ark, nor should any be baptized but believers; to which may be added, that as the one saved by water, so does the other; for it is water baptism which is here designed, which John practised, Christ gave a commission for, and his disciples administered: it saves not as a cause, for it has no causal influence on, nor is it essential to salvation. Christ only is the cause and author of eternal salvation; and as those only that were in the ark were saved by water, so those only that are in Christ, and that are baptized into Christ, and into his death, are saved by baptism; not everyone that is baptized, but he that believeth, and is baptized, shall be saved, Mk 16:16, for baptism
is not the putting away of the filth of the flesh; the design of it is not to take off the sordid flesh, as circumcision did; or in a ceremonious way, outwardly, to sanctify to the purifying of the flesh, as the Jewish baptisms did; see Heb 9:10, or to take away either original or actual sin; this only the blood of Christ can do; and it is not a mere external cleansing of the body:
but the answer of a good conscience towards God; the Vulgate Latin renders it, "the interrogation of a good conscience"; referring, it may be, to the interrogations that used to be put to those who desired baptism; as, dost thou renounce Satan? dost thou believe in Christ? see Acts 8:36, others render it, "the stipulation of a good conscience"; alluding also to the ancient custom of obliging those that were baptized to covenant and agree to live an holy life and conversation, to renounce the devil and all his works, and the pomps and vanities of this world; and baptism does certainly lay an obligation on men to walk in newness of life; see Rom 6:4, the Ethiopic version renders it, "confession of God"; and to this the Syriac version agrees, rendering it, "confessing God with a pure conscience"; for, to baptism, profession of faith in Christ, and of the doctrine of Christ in a pure conscience, is requisite; and in baptism persons make a public confession of God, and openly put on Christ before men: the sense seems plainly this; that then is baptism rightly performed, and its end answered, when a person, conscious to himself of its being an ordinance of Christ, and of his duty to submit to it, does do so upon profession of his faith in Christ, in obedience to his command, and "with" a view to his glory; in doing which he discharges a good conscience towards God: and being thus performed, it saves,
by the resurrection of Jesus Christ; being a means of leading the faith of the baptized person, as to the blood of Christ, for pardon and cleansing, so to the resurrection of Christ, to justification; see Acts 2:38, moreover, the sense of the passage may be this, that baptism is a like figure as the ark of Noah was; that as the entrance of Noah and his family into the ark was an emblem of a burial, so their coming out of it was a figure of the resurrection; and just such a figure is baptism, performed by immersion, both of the resurrection of Christ from the dead, and of the resurrection of saints to walk in newness of life. The Arabic version renders the whole verse thus; "of which thing baptism is now a type saving us, not by removing the filth of the flesh only, but by exhilarating a good conscience towards God, by the resurrection of Jesus Christ".
John Wesley
The antitype whereof - The thing typified by the ark, even baptism, now saveth us - That is, through the water of baptism we are saved from the sin which overwhelms the world as a flood: not, indeed, the bare outward sign, but the inward grace; a divine consciousness that both our persons and our actions are accepted through him who died and rose again for us.
Robert Jamieson, A. R. Fausset and David Brown
whereunto--The oldest manuscripts read, "which": literally, "which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare 1Cor 10:1-2, 1Cor 10:5; Jude 1:5; puts into a state of salvation) us also (two oldest manuscripts read 'you' for 'us': You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God's word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, Jn 3:5; Eph 5:26; Tit 3:5; Heb 10:22; compare 1Jn 5:6.
not the, &c.--"flesh" bears the emphasis. "Not the putting away of the filth of the flesh" (as is done by a mere water baptism, unaccompanied with the Spirit's baptism, compare Eph 2:11), but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit.
answer--Greek, "interrogation"; referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God" and a renunciation of Satan ([AUGUSTINE, The Creed, 4.1]; [CYPRIAN, Epistles, 7, To Rogatianus]), which, when flowing from "a good conscience," assure one of being "saved." Literally, "a good conscience's interrogation (including the satisfactory answer) toward God." I prefer this to the translation of WAHL, ALFORD and others, "inquiry of a good conscience after God": not one of the parallels alleged, not even 2Kings 11:7, in the Septuagint, is strictly in point. Recent Byzantine Greek idiom (whereby the term meant: (1) the question; (2) the stipulation; (3) the engagement), easily flowing from the usage of the word as Peter has it, confirms the former translation.
by the resurrection of Jesus--joined with "saves you": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.
3:223:22: որ է՛ ընդ աջմէ Աստուծոյ երթեա՛լ յերկինս, ՚ի հնազանդել նմա հրեշտակաց եւ իշխանութեանց եւ զօրութեանց[3044]։[3044] Ոմանք. Հրեշտակաց, իշխանութեանց եւ պետութեանց։
22 Գնացած լինելով երկինք՝ նա Աստծու աջ կողմում է: Եւ նրան հնազանդւում են հրեշտակները, իշխանութիւններն ու զօրութիւնները:
22 Որ երկինք գացած՝ Աստուծոյ աջ կողմն է, հրեշտակներն ու իշխանութիւնները եւ զօրութիւնները իրեն հնազանդ են։
որ է ընդ աջմէ Աստուծոյ, երթեալ յերկինս, ի հնազանդել նմա հրեշտակաց եւ իշխանութեանց եւ զօրութեանց:

3:22: որ է՛ ընդ աջմէ Աստուծոյ երթեա՛լ յերկինս, ՚ի հնազանդել նմա հրեշտակաց եւ իշխանութեանց եւ զօրութեանց[3044]։
[3044] Ոմանք. Հրեշտակաց, իշխանութեանց եւ պետութեանց։
22 Գնացած լինելով երկինք՝ նա Աստծու աջ կողմում է: Եւ նրան հնազանդւում են հրեշտակները, իշխանութիւններն ու զօրութիւնները:
22 Որ երկինք գացած՝ Աստուծոյ աջ կողմն է, հրեշտակներն ու իշխանութիւնները եւ զօրութիւնները իրեն հնազանդ են։
zohrab-1805▾ eastern-1994▾ western am▾
3:2222: Который, восшед на небо, пребывает одесную Бога и Которому покорились Ангелы и Власти и Силы.
3:22  ὅς ἐστιν ἐν δεξιᾷ [τοῦ] θεοῦ, πορευθεὶς εἰς οὐρανόν, ὑποταγέντων αὐτῶ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων.
3:22. ὅς (which) ἐστιν (it-be) ἐν ( in ) δεξιᾷ ( unto-right-belonged ) θεοῦ ( of-a-Deity ) πορευθεὶς (having-been-traversed-of) εἰς (into) οὐρανὸν (to-a-sky) ὑποταγέντων ( of-having-had-been-arranged-under ) αὐτῷ (unto-it) ἀγγέλων (of-messengers) καὶ (and) ἐξουσιῶν (of-beings-out-unto) καὶ (and) δυνάμεων. (of-abilities)
3:22. qui est in dextera Dei profectus in caelum subiectis sibi angelis et potestatibus et virtutibusWho is on the right hand of God, swallowing down death that we might be made heirs of life everlasting: being gone into heaven, the angels and powers and virtues being made subject to him.
22. who is on the right hand of God, having gone into heaven; angels and authorities and powers being made subject unto him.
3:22. He is at the right hand of God, devouring death, so that we may be made heirs to eternal life. And since he has journeyed to heaven, the Angels and powers and virtues are subject to him.
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 into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him:

22: Который, восшед на небо, пребывает одесную Бога и Которому покорились Ангелы и Власти и Силы.
3:22  ὅς ἐστιν ἐν δεξιᾷ [τοῦ] θεοῦ, πορευθεὶς εἰς οὐρανόν, ὑποταγέντων αὐτῶ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων.
3:22. qui est in dextera Dei profectus in caelum subiectis sibi angelis et potestatibus et virtutibus
Who is on the right hand of God, swallowing down death that we might be made heirs of life everlasting: being gone into heaven, the angels and powers and virtues being made subject to him.
3:22. He is at the right hand of God, devouring death, so that we may be made heirs to eternal life. And since he has journeyed to heaven, the Angels and powers and virtues are subject to him.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:22: Who is gone into heaven - Having given the fullest proof of his resurrection from the dead, and of his having accomplished the end for which he came into the world.
On the right hand of God - In the place of the highest dignity, honor, and influence.
The Vulgate, one copy of the Itala, Augustine, Fulgentius, Cassiodorus, and Bede, have the following remarkable addition after the above words: Deglutiens mortem, ut vitae aeternae haeredes efficeremur. "Having abolished (swallowed down) death, that we might be made heirs of eternal life." But this addition is found in no Greek copy, nor in any other of the ancient versions.
Angels and authorities and powers - That is, all creatures and beings, both in the heavens and in the earth, are put under subjection to Jesus Christ. He has all power in the heavens and in the earth. He alone can save; and he alone can destroy. None need fear who put their trust in him, as he can do whatsoever he will in behalf of his followers, and has good and evil spirits under his absolute command. Well may his enemies tremble, while his friends exult and sing. He can raise the dead, and save to the uttermost all that come unto the Father through him.
If he have all power, if angels and authorities and powers be subject to him, then he can do what he will, and employ whom he will. To raise the dead can be no difficulty to him, because he has power over all things. He created the world; he can destroy it, and he can create it anew. We can conceive nothing too difficult for Omnipotence. This same omnipotent Being is the friend of man. Why then do we not come to him with confidence, and expect the utmost salvation of which our souls and bodies are capable?
Albert Barnes: Notes on the Bible - 1834
3:22: Who is gone into heaven - See the notes at Act 1:9.
And is on the right hand of God - See the notes at Mar 16:19.
Angels and authorities and powers being made subject unto him - See the notes at Eph 1:20-21. The reason why the apostle here adverts to the fact that the Lord Jesus is raised up to the right hand of God, and is so honored in heaven, seems to have been to encourage those to whom he wrote to persevere in the service of God, though they were persecuted. The Lord Jesus was in like manner persecuted. He was Rev_iled, and rejected, and put to death. Yet he ultimately triumphed. He was raised from the dead, and was exalted to the highest place of honor in the universe. Even so they, if they did not faint, might hope to come off in the end triumphant. As Noah, who had been faithful and steadfast when surrounded by a scoffing world, was at last preserve by his faith from ruin, and as the Redeemer, though persecuted and put to death, was at last exalted to the right hand of God, so would it be with them if they bore their trials patiently, and did not faint or fail in the persecutions which they endured.
In view of the exposition in Pe1 3:1-2, we may remark:
(1) that it is our duty to seek the conversion and salvation of our impenitent relatives and friends. All Christians have relatives and friends who are impenitent; it is a rare thing that some of the members of their own families are not so. In most families, even Christian families, there is a husband or a wife, a father or a mother, a son or daughter, a brother or sister, who is not converted. To all such, they who are Christians owe important duties, and there is none more important than that of seeking their conversion. That this is a duty is clearly implied in this passage in reference to a wife, and for the same reason it is a duty in reference to all other persons. It may be further apparent from these considerations:
(a) It is an important part of the business of all Christians to seek the salvation of others. This is clearly the duty of ministers of the gospel; but it is no less the duty of all who profess to be followers of the Saviour, and to take him as their example and guide. Compare Jam 5:19-20.
(b) It is a duty especially devolving on those who have relatives who are unconverted, on account of the advantages which they have for doing it. They are with them constantly; they have their confidence and affection; they can feel more for them than anyone else can; and if they are not concerned for their salvation, they cannot hope that any others will be.
(c) It is not wholly an improper motive to seek their salvation from the happiness which it would confer on those who are already Christians. It is not improper that a wife should be stimulated to desire the conversion of her husband from the increased enjoyment which she would have if her partner in life were united with her in the same hope of heaven, and from the pleasure which it would give to enjoy the privilege of religious worship in the family, and the aid which would be furnished in training up her children in the Lord. A Christian wife and mother has important duties to perform toward her children; it is not improper that in performing those duties she should earnestly desire the cooperation of her partner in life.
(2) those who have impenitent husbands and friends should be encouraged in seeking their conversion. It is plainly implied Pe1 3:1-2 that it was not to be regarded as a hopeless thing, but that in all cases they were to regard it as possible that unbelieving husbands might be brought to the knowledge of the truth. If this is true of husbands, it is no less true of other friends. We should never despair of the conversion of a friend as long as life lasts, however far he may be from the path of virtue and piety. The grounds of encouragement are such as these:
(a) You have an influence over them which no other one has; and that influence may be regarded as capital, which will give you great advantages in seeking their conversion.
(b) You have access to them at times when their minds are most open to serious impressions. Every man has times when he may be approached on the subject of religion; when he is pensive and serious; when he is disappointed and sad; when the affairs of this world do not go well with him, and his thoughts are drawn along to a better. There are times in the life of every man when he is ready to open his mind to a friend on the subject of religion, and when he would be glad of a word of friendly counsel and encouragement. It is much to have access to a man at such times.
(c) If all the facts were known which have occurred, there would be no lack of encouragement to labor for the conversion of impenitent relatives and friends. Many a husband owes his salvation to the persevering solicitude and prayers of a wife; many a son will enter heaven because a mother never ceased to pray for his salvation, even when to human view there seemed no hope of it.
(3) we may learn Pe1 3:1-2 what are the principal means by which we are to hope to secure the conversion and salvation of impenitent friends. It is to be mainly by a pure life; by a holy walk; by a consistent example. Conversation, properly so called, is not to be regarded as excluded from those means, but the main dependence is to be on a holy life. This is to be so, because:
(a) most persons form their notions of religion from what they see in the lives of its professed friends. It is not so much what they hear in the pulpit, because they regard preaching as a mere professional business, by which a man gets a living; not so much by books in defense and explanation of religion, for they seldom or never read them; not by what religion enabled the martyrs to do, for they may have scarcely heard the names of even the most illustrious of the martyrs; but by what they see in the walk and conversation of those who profess to be Christians, especially of those who are their near relations. The husband is forming his views of religion constantly from what he sees on the brow and in the eye of his professedly Christian wife; the brother from what he sees in his sister; the child from what he sees in the parent.
(b) Those who profess to be Christians have an opportunity of showing the power of religion in a way which is superior to any abstract argument. It controls their temper; it makes them kind and gentle; it sustains them in trial; it prompts them to deeds of benevolence; it disposes them to be contented, to be forgiving, to be patient in the Rev_erses of life. Everyone may thus be always doing something to make an impression favorable to religion on the minds of others. Yet it is also true that much may be done, and should be done for the conversion of others, by conversation properly so called, or by direct address and appeal. There is nothing, however, which requires to be managed with more prudence than conversation with those who are not Christians, or direct efforts to lead them to attend to the subject of religion. In regard to this it may be observed:
(a) that it does no good to be always talking with them. Such a course only produces disgust.
(b) It does no good to talk to them at unseasonable and improper times. If they are specially engaged in their business, and would not like to be interrupted - if they are in company with others, or even with their family - it does little good to attempt a conversation with them. It is "the word that fitly spoken that is like apples of gold in pictures of silver," Pro 25:11.
(c) It does no good to scold them on the subject of religion, with a view to make them Christians. In such a case you show a spirit the very Rev_erse of that religion which you are professedly endeavoring to persuade them to embrace.
(d) All conversation with impenitent sinners should be kind, and tender, and respectful. It should be addressed to them when they will be disposed to listen; usually when they are alone; and especially when from trials or other causes they may be in such a state of mind that they will be willing to listen. It may be added, that impenitent sinners are much more frequently in such a state of mind than most Christians suppose, and that they often wonder that their Christian friends do not speak to them about the salvation of the soul.
From the exposition given of the important Pe1 3:18-21, we may derive the following inferences:
(1) The pre-existence of Christ. If he preached to the antediluvians in the time of Noah, he must have had an existence at that time.
(2) his divinity. If he was "quickened" or restored to life by his own exalted nature, he must be divine; for there is no more inalienable attribute of the Deity than the power of raising the dead.
(3) if Christ preached to the pagan world in the time of Noah, for the same reason it may be regarded as true that all the messages which are brought to people, calling them to repentance, in any age or country, are through him. Thus, it was Christ who spake by the prophets and by the apostles; and thus he speaks now by his ministers.
(4) if this interpretation is wellfounded, it takes away one of the strongest supports of the doctrine of purgatory. There is no stronger passage of the Bible in support of this doctrine than the one before us; and if this does not countenance it, it may be safely affirmed that it has not a shadow of proof in the sacred Scriptures.
(5) it follows that there is no hope or prospect that the gospel will be preached to those who are lost. This is the only passage in the Bible that could be supposed to teach any such doctrine; and if the interpretation above proposed be correct, this furnishes no ground of belief that if a man dies impenitent he will ever be favored with another offer of mercy. This interpretation also accords with all the other representations in the Bible. "As the tree falleth, so it lies." "He that is holy, let him be holy still; and he that is filthy, let him be filthy still." All the representations in the Bible lead us to suppose that the eternal destiny of the soul after death is fixed, and that the only change which can ever occur in the future state is that which will be produced by development: the developement of the principles of piety in heaven; the development of the principles of evil in hell.
(6) it follows, that if there is not a place of purgatory in the future world there is a place of punishment. If the word prison, in the passage before us, does not mean purgatory, and does not refer to a detention with a prospect or possibility of release, it must refer to detention of another kind, and for another purpose, and that can be only with reference "to the judgment of the great day," Pe2 2:14; Jde 1:6. From that gloomy prison there is no evidence that any have been, or will be, released.
(7) people should embrace the gospel at once. Now it is offered to them; in the future world it will not be. But even if it could be proved that the gospel would be offered to them in the future world, it would be better to embrace it now. Why should people go down to that world to suffer long before they become reconciled to God? Why choose to taste the sorrows of hell before they embrace the offers of mercy? Why go to that world of woe at all? Are people so in love with suffering and danger that they esteem it wise to go down to that dark prison-house, with the intention or the hope that the gospel may be offered to them there, and that when there they may be disposed to embrace it? Even if it could be shown, therefore, that they might again hear the voice of mercy and salvation, how much wiser would it be to hearken to the voice now, and become reconciled to God here, and never experience in any way the pangs of the second death! But of any such offer of mercy in the world of despair, the Bible contains no intimation; and he who goes to the eternal world unreconciled to God, perishes for ever. The moment when he crosses the line between time and eternity, he goes foRev_er beyond the boundaries of hope.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: is gone: Mar 16:19; Act 1:11, Act 2:34-36, Act 3:21; Heb 6:20, Heb 8:1, Heb 9:24
is on: Psa 110:1; Mat 22:44; Mar 12:36; Luk 20:42; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3, Heb 1:13, Heb 8:1, Heb 10:12, Heb 12:2
angels: Rom 8:38; Co1 15:24; Eph 1:21
John Gill
Who is gone into heaven,.... After he had been risen forty days, where he is received, and will remain, until the restitution of all things; and where he appears in the presence of God for his people, and ever lives to make intercession for them; and is entered as their forerunner, and is preparing mansions of glory for them; and will come again, and take them to himself, to be for ever with him, and from hence they expect him:
and is on the right hand of God; where Stephen saw him; and which is an honour never conferred on any angel, or man; and shows that Christ had done his work, and that in a way acceptable to God; the Vulgate Latin version here adds "swallowing up death, that we might be made heirs of eternal life"; but is not supported by any copy or version:
angels and authorities and powers being made subject unto him; by "angels" may be meant angels both good and bad, who are all in subjection to Christ; and by authorities and powers, the kings, princes, and governors of this world, who hold their dominions from and under the Lord Jesus Christ; and which is an argument why believers should patiently bear all their sufferings and afflictions, since Christ has the government in his hands, and he rules and overrules all things for good; and when he pleases, he can put a stop to the rage and persecutions of men; and so the apostle returns to his former argument, in the following chapter.
John Wesley
Angels and authorities and powers - That is, all orders both of angels and men.
Robert Jamieson, A. R. Fausset and David Brown
(Ps 110:1; Rom 8:34, Rom 8:38; 1Cor 15:24; Eph 1:21; Eph 3:10; Col 1:16; Col 2:10-15). The fruit of His patience in His voluntary endured and undeserved sufferings: a pattern to us, 1Pet 3:17-18.
gone-- (Lk 24:51). Proving against rationalists an actual material ascension. Literally, "is on the right hand of God, having gone into heaven." The oldest manuscripts of the Vulgate and the Latin Fathers, add what expresses the benefit to us of Christ's sitting on God's right hand, "Who is on the right hand of God, having swallowed up death that we may become heirs of everlasting life"; involving for us A STATE OF LIFE, saved, glorious, and eternal. The Greek manuscripts, however, reject the words. Compare with this verse Peter's speeches, Acts 2:32-35; Acts 3:21, Acts 3:26; Acts 10:40, Acts 10:42.