Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

2:13-14 Christians are to be subject to every civil authority (cf. Rom. 13:1-7). To punish (Gk. ekdikēsis, "justice, punishment, retribution") includes not just deterring evil but carrying out retribution against those who do evil (see note on Rom. 13:4). By contrast, governments are to praise or reward those who do good, thus encouraging more good behavior.

2:15 The godly lives of believers will put to silence any false charges raised against them.

2:16 Freedom in Scripture is not a license to sin but expresses itself in devotion to what is good (cf. Gal. 5:13-14).

2:17 everyone. All people deserve the same honor and respect as the emperor. Only God is to be feared. Believers should have a tender love for each other as members of the same family.

2:18 On slavery in the Greco-Roman world, see note on 1 Cor. 7:21. Masters had extensive authority over slaves, and slaves were often mistreated by their masters. Still, Peter calls on slaves to be subject even to evil masters, with all respect.

2:19-20 Gracious thing comes from "grace" (Gk. charis) and in this context seems to be synonymous with credit. Both words indicate that God's people will receive a reward from him if they endure suffering righteously. Cf. Luke 6:34-35, where charis is translated "credit" and is parallel with "reward" (Gk. misthos). "Gracious thing" could also mean that patient endurance of suffering is evidence of God's grace at work. The two interpretations are compatible, for along with God's enabling grace come his favor and blessing.

2:21 Christ's substitutionary sacrifice in which he gave his life for sinners is unique, and yet those he has saved may follow Christ's example when they suffer unjustly, even though their sufferings do not atone for sin.

2:22 This crucial verse underscores the sinlessness of Christ (committed no sin) and his substitutionary death for sinners (cf. 3:18). Jesus' freedom from deceit alludes to Isa. 53:9. Isaiah 52:13-53:12 especially emphasizes that the servant of the Lord died as a substitute to remove the sins of his people.

2:23 when he suffered, he did not threaten. It is common to long for retaliation in the face of unjust criticism or suffering, but Jesus behaved like the meek lamb of Isa. 53:7. He could do so because he continued entrusting both himself and those who mistreated him entirely to God, knowing that God is just and will make all things right in the end. Likewise believers, knowing that God judges justly, are able to forgive others and to entrust all judgment and vengeance to God (cf. Rom. 12:19). Every wrong deed in the universe will be either covered by the blood of Christ or repaid justly by God at the final judgment.

2:24 Tree was often used as a synonym for "cross" in first-century Judaism, possibly due to association with Deut. 21:22-23 (cf. Gal. 3:13; also Acts 5:30; 10:39; 13:29; and see note on crucifixion at Matt. 27:35). The unique, substitutionary, sin-bearing death of Jesus is described here, with allusions to Isa. 53:4, 5, 11. healed. The healing in the atonement does not refer to physical healing in this context (though cf. Matt. 8:17) but to the forgiveness of sins. Jesus' death should lead to a profound change in the lives of believers, so that they now sever all ties with evil (die to sin) and devote themselves to living in a holy manner (live to righteousness).

3:1-2 Husbands are to be the leaders in their homes (cf. Eph. 5:22-33; Col. 3:18-19), and wives are to be subject to (cf. 1 Pet. 3:5-6) and follow their leadership. If a wife has an unbelieving husband who is disobedient to the word (i.e., the gospel), she should not try to pressure him into converting. Instead, her godly conduct will testify without a word to the truth of the gospel. your own husbands. Scripture never says that women in general are to be subject to men in general, but it does affirm male headship in the home (see also Titus 2:5) and in the church (see notes on 1 Tim. 2:11-15; 3:2-3). Scripture also affirms the equality of man and woman as being made in the image of God (Gen. 1:27; cf. 1 Pet. 3:7).

3:1 For a Christian wife to have a different religion than her husband was quite astonishing for that culture. For example, the Greek historian Plutarch (c. a.d. 46-127) said, "A wife should not acquire her own friends, but should make her husband's friends her own. The gods are the first and most significant friends. For this reason, it is proper for a wife to recognize only those gods whom her husband worships" (Advice to Bride and Groom 19, Moralia 140D). Even though Peter calls on wives to submit to their husbands, it was a different submission than was common in that culture, for the wives' devotion was first and foremost to Christ.

3:3-4 Do not let your adorning be external. Peter's instructions here were common in his day (see Seneca, Epistles, To Helvia 16.3-4; Dio Chrysostom, Orations 7.117; Juvenal, Satire 6.457-463; 490-511; Plutarch, Advice to Bride and Groom, Moralia 141E; Epictetus, Handbook 40). Such "external . . . adorning" can be witnessed in portraits and sculptures from the first century, where the elaborate braiding of women's hair and the wearing of ostentatious jewelry was common in upper-class Roman society. In contrast to this, the Christian woman should focus on inner (hidden) beauty of the heart. What matters to God is the godly character of the wife, characterized by a gentle and quiet spirit. It is clear that Peter is not literally prohibiting all braiding of hair or all wearing of gold jewelry, because if this were the case the same prohibition would apply also to wearing clothing! Instead, Peter warns against both an inordinate preoccupation with personal appearance and material excess in such matters.

3:5 Hope in God is expressed in a wife honoring her husband by submitting to him, as the venerable women in the OT did.

3:6 Sarah obeyed Abraham. Peter describes Sarah's submission in terms of obedience. Such obedience does not mean the relationship between husbands and wives is like that of parents and children, but it does show that a wife is to follow her husband's direction and leadership. In the culture of her day, Sarah expressed her submission by respectfully referring to Abraham as lord (see Gen. 18:12). do not fear. Peter calls on wives to model themselves after such godly women, not fearing that harm will come to them, but trusting God as Sarah did.

3:7 Peter's advice to husbands is compressed, perhaps because he addresses at more length those under authority who are more likely to be mistreated (slaves and wives). The word likewise is merely a transition (cf. v. 1; 5:5); it does not mean husbands should submit to their wives, since Scripture never teaches this (see Eph. 5:21-33). To live . . . in an understanding way probably focuses on living in accord with God's will, which includes understanding the needs of a wife. Interpreters differ over whether weaker vessel means weaker in terms of delegated authority, emotions, or physical strength. Peter is probably thinking of the general truth that men are physically stronger than women and may be tempted to threaten their wives through physical or verbal abuse. Women and men share an equal destiny as heirs . . . of the grace of life. Peter does not think women are inferior to men, for both are equally made in God's image (cf. Gal. 3:28). If husbands do not treat their wives in a godly way, the Lord will pay no heed to their prayers.

3:8-9 Finally, all of you provides a transition from the preceding specific instructions to a list of godly virtues that all believers are called to exemplify at all times. Those who bless others will receive a blessing from God, which Peter explains in the following verses.

3:10-12 Peter draws on Ps. 34:12-16 (see note on 1 Pet. 2:3). To love life and see good days is the result of the "blessing" (3:9) of God in one's life. Peter says this will come to the person who will keep his tongue from evil and who will turn away from evil and do good. Obedience to God in daily life is the path to experiencing God's blessing (cf. Ps. 34:4-10), and by implication disobedience will lead to God's discipline (cf. Ps. 34:16, 21; Heb. 12:4-11). Peter continues his quotation of Psalm 34: For the eyes of the Lord are on the righteous (to observe and care for them) and his ears are open to their prayer (for various needs and cares). This does not mean that God keeps obedient believers from suffering (cf. 1 Pet. 2:19-23; 3:14, 17; 4:12-19) but that God will provide his grace "to strengthen and establish" believers in the midst of suffering (5:10) and in times of great need (cf. 2 Cor. 12:9; Heb. 4:16).