Verse by Verse

⁵ They will give an account to Him who is ready to judge the living and the dead.

⁶ For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

The word [“they”] (v.5) is in apposition with the participle translated “speaking evil,” and refers to the people of the world who shall give an account to God who is holding Himself in readiness (Greek) to judge the living and the dead. — Wuest, page 113.

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The key to the understanding of this difficult verse is found in the context of the entire book. In 1:6-7 we are told that the recipients are in heaviness in the midst of manifold trials. In 2:18-25 we have the case of Christian household slaves being unjustly punished because of their Christian testimony. In 3:8-17 the saints are instructed as to their behavior when undergoing persecution. In 4:12-19 the apostle deals with the glory of suffering for righteousness’s sake. He speaks of this persecution of the saints by the world as a judgment that begins at the house of God (4:17). In 4:1-11 he speaks of the necessity of having the mind of Christ as armored protection against the persecution of the world. Thus the phrase “judged according to men,” refers to the judgment spoken of in 4:17 which is defined as to its nature by the words in verse 14, “If ye be reproached for the name of Christ.”

The words “them that are dead” refer to believers who had died. … [Their] judgment was in the form of persecution because of their testimony. — Wuest, pages 113-114.

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The murder of God’s servants was not accidental, or because the Devil was stronger than God, but because God had a purpose—hidden from His people but satisfactory to Himself—in permitting such cruelty. This permission manifested both the malignity of man’s nature against God, and the triumph of faith in God. The blessed martyrs (the “dead”) were judged by men to be unfit for human society, and were consequently killed, but they were judged by God to be worthy of heaven’s society and consequently glorified. — Williams, pages 1002-1003.

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Peter deals with the judgment of the unsaved living and dead when he states: “Who shall give account to Him that is ready to judge the quick and the dead.” the “unsaved living” who are alive at the Second Coming of Christ [none of whom will be members of the Body of Christ because they will have been raptured before the Tribulation] will be judged at the beginning of the kingdom and cast into outer darkness (Ezekiel 20:33-38; Matthew 13:36-43; 25:31-33, 41-46). The “unsaved dead” of all ages will be judged at the Great White Throne Judgment (Revelation 20:11-15). — Sadler, page 137.

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The chapters and passages leading up to this particular verse [v.6] have been dealing with suffering, especially in relation to the unjust treatment of these Jewish believers. In fact, some had experienced unspeakable atrocities … There is little question at this juncture that Peter is speaking about believers. The gospel had at one time been preached to them, they believed, and were called upon to suffer and be rejected  like their Savior. As victims of miscarriages of justice, these saints were falsely accused and judged according to man’s judgment. Thus, because of their testimony, some had suffered martyrdom for their faith. but death was not the end, even though the silence of the grave gave them impression. These saints were alive and well and serving the Lord in a disembodied state. — Sadler, pages 137-138.

So my understanding of verse 6 is that those believing Jews who had died for their faith in the ongoing persecution (and who will die for their faith in the Tribulation), were judged worthy by God and were alive in Him in their spirits even though they had been judged unworthy by men and put to death in the flesh.

³ For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries.

⁴ In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you.

will (v.3) = lit. “desire, inclination, counsel,” the advice of the world.

Verse three — “Lasciviousness” is the translation of a word which refers to actions that excite disgust and shock public decency. In the New Testament, the prominent idea in the word is that of sensuality. The Greek word translated “lusts” is not limited to the sense of a sexual desire, but has the unrestricted sense of a passionate desire, here a sinful one, as the context indicates. The words “excess of wine” are the translation of a Greek word made up of two words, “wine” and “to bubble up or overflow.” “Revellings” is the translation of a word which meant at first, “a village merrymaking.” Then ti came to mean “a carousal” such as a party of revellers parading the streets, or revels held in religious ceremonies, wild, furious, and ecstatic. “Banquetings” is from a Greek word speaking of drinking bouts possibly held in connection with pagan religious rites such as Paul speaks of in 1 Corinthians 10:14 where he forbids Christians to drink the cub of demons. The Greek word translated “abominable” means “contrary to law and justice, illicit, criminal.” These idolatries were forbidden by Roman law. they  must have been pretty bad. — Wuest, page 112.

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Verse four — The word “run” literally means “to run in company with” others. It means here “to run in a troop with others like a band of revellers.” The word “excess” is the translation of a Greek word meaning literally “a pouring forth or an overflowing.” It was used in classical Greek of the tides which fill the hollows. … The word “riot” in the Greek text is seen in its classic New Testament usage in Luke 15:13 where the prodigal son squanders his substance with riotous (same word) living. … When used as a descriptive word for an individual [it] speaks of him as being “an abandoned man, an incorrigible,” and when used to describe a manner of life, it speaks of “an abandoned dissolute life, profligacy, prodigality.” The words “think it strange” do not have the idea in the Greek of thinking something odd or unusual, but of thinking something to be foreign in nature to something else. — Wuest, pages 112-113

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Here Peter carefully distinguishes between the Gentiles and those of the Jewish dispersion to whom he was writing. This is clearly delineated by his usage of the pronouns “we” and “they.” God warned Israel again and again that she was not to commit the abominations of the Gentiles, lest they defile themselves and be cut off like the nations before them (Leviticus 18:24-30). For the most part, the history of Israel is a sad commentary of one departure after another. …

When the believer in Christ refuses to conform to this evil world system, they unsaved, as Peter says, “think it strange that ye run not with them to the same excess of riot, speaking evil of you.” Let a man lie, cheat, and steal and the world thinks nothing of it. But let that same man come to trust Christ, and denounce unrighteousness, and the world thinks he’s gone off the deep end.” — Sadler, pages 133-134.

I agree with Sadler that verse 3 is another clear indication that Peter’s audience was Jews and not the church. This is another example of evidence that most pastors don’t bother explaining. They either ignore it or explain it away.

1 Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin,

² that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God.

In 3:18-22 Peter spoke of the sufferings of the Lord Jesus and of His example of patience and submissiveness under unjust treatment. Now, he exhorts the saints to arm themselves with the same mind that Christ had regarding unjust punishment. Our Lord’s attitude toward unjust suffering is found in the words, “It is better, if the will of God be so, that ye suffer for well doing, than for evil doing” (3:17). The Greek word translated “arm yourselves” was used of a Greek soldier putting on his armor and taking his weapons. … The Christian needs the heaviest armor he can get to withstand the attacks of the enemy of his soul. To have the same attitude toward unjust suffering that the Lord Jesus had, will cause us to react toward this suffering as He did. — Wuest, page 110

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The fact that he has been persecuted is an indication … that he has ceased from sin. The world directs its persecution against those who are living lives of obedience to God, thus those who have ceased from sin. The verb is passive. Literally, the Christian “hath got release” from sin. God broke the power of sin in his life when He saved him. Thus our reaction to unjust suffering should be that of a saint, not a sinner, since we have in salvation been released from sin’s compelling power. — Wuest, page 111

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The added argument here [in addition to the point of the last verses of chapter 3] is that suffering is better than sinning. To be exempted from suffering is desirable, but to be saved from sinning is much more desirable. … To “suffer in the flesh” means to be put to death (v.1). To arm oneself with the same mind is to reckon oneself to be dead (Romans 6:11). Death is an effective breach with sinning; for how can a dead man practice sinful passions (v.2)? A living man, raised with Christ, lives to do the will of God. — Williams, page 1002.

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Why do we suffer? the answer to this question has been a matter of debate since the days of Job. Usually the sorrows of man are a product of his own sinful behavior. But God often has a purpose in suffering. The fact that Christ came into the world to obey the will of His Father is indisputable. Even though the Savior was unjustly treated, He purposed in His heart that He would suffer and die at the hands of evil man before he would ever disobey the will of the Father.

Thus, Peter gives this admonition, “arm yourselves likewise with the same mind.” Like the mighty man of war who takes up a shield to defend himself, Peter’s hearers were to arm themselves with the same attitude as the Savior. That is, they were to be obedient to the will of the Father.  As we know, the world has a special hatred for those who obey the will of God, thus these saints were suffering because they had “ceased from sin.” They were dead to sin, therefore, they refused to allow it to control their lives. …

Peter wanted his countrymen to be fully aware that they only had one lifetime to serve the Lord. Those years and opportunities that were lost could never be recovered. However, it was in their interest to use “the rest of the time” they had remaining to carry out the counsel of His will. The sufferings and hardships they would endure as a result were not to be compared with the glory they will receive in the coming kingdom (1 Peter 1:7 cf. 2 Peter 1:11). — Sadler, pages 131-132.

²¹ There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ,

²² who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him.

The Greek word antitypon originally referred to the impression left on a surface by the typos, or seal, and so describes the kind of correspondence that a stamp has to its die. The picture strikes Peter as a parallel to baptism, for here the water symbolized God’s judgment on sin, and the deliverance into a new life. Jesus spoke of His coming death, by which He underwent God’s judgment on sin, as a baptism (Mark 10:38-39; Luke 12:50), and this association of ideas is preserved in Romans 6:3ff., where baptism is seen as a mystical uniting of the believer with Christ in His death. So, paradoxically, the death which was the means of Christ’s enduring God’s judgment on sin is the means whereby the believer can enter into new life. — Guthrie, page 1245.

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The believers were sheltered in the refuge of the Ark, and were saved through the waters of the judgment in the baptism of the Ark. It suffered the judgment, passed through it, and rose out of it into a new earth. In the antitype baptism the believer is saved in the “baptism” of Christ at Golgotha, of which the baptism of the Ark was a type. Christ at Calvary was baptized into the wrath of God. All the waves and billows of that wrath passed over Him (Psalm 42:7 and Jonah 2:3) and on the third day He arose. In that baptism the believer is baptized and saved, and in that resurrection the believer is raised and brought into a new world. So the sinner is saved by the baptism and resurrection of Jesus Christ. He is not saved by the washing away of bodily defilement with material water, but by a sincere inward acceptance before god of this “baptized” and risen Savior. — Williams, page 1002.

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We must never lose sight of the fact that there are 12 different baptisms taught in the Word of God. This baptism certainly could not be a water ceremony, otherwise we would have a symbol of a symbol. … The answer is found in Luke 12:50, “But I have a baptism to be baptized with; and how am I straitened till it be accomplished.”

These words were spoken by our Lord well into His earthly ministry. When He spoke about having “a baptism to be baptized with,” He was teaching His disciples about His impending death at Calvary. If we understand that the term “baptism” means “full identification,” then we see that Christ was identified with death in order to be the Redeemer of mankind.

It is Christ’s identification with death that saves men in any dispensation, though this was not revealed until Paul (Romans 3:21, 25). As members of the Body of Christ, we share this in common with the nation of Israel. This is one of the connections between Prophecy and the Mystery….

It was on the grounds of Christ’s finished work that Peter’s hearers were able to have a good conscience toward God. Peter raises this issue because it was he who charged the chosen nation with the guilt of crucifying their Messiah. This dovetails perfectly with what the writer of Hebrews states: “How much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God?” (Hebrews 9:14).

Peter is careful to state that a man is not saved, nor can he ever expect to have a good conscience toward God, by the “putting away of the filth of the flesh.” As we already know, the “putting away of the filth of the flesh” is done by washing with water in order to cleanse. He is informing his hearers that it is Christ’s death baptism that saves them, not water baptism, which was merely a shadow of things to come. The divine seal of approval of this wonderful truth is Christ’s resurrection. While this was a further development in Israel’s redemption, it in no way diminished from the fact that water baptism was still required [for kingdom believers] as an expression of faith, on two accounts: First, Christ was made manifest as the Messiah of Israel through this water ceremony. Second, it was necessary for her induction into the priesthood (Exodus 19:5-6; 29:1-4; Isaiah 61:6; John 1:31). — Sadler, pages 127-128.

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answer (v.21) — Contemporary usage employed this word for the solemnly attested pledge made by any party undertaking a contract: in that case the phrase could mean “the pledge to God of a good conscience.” — Guthrie, page 1245

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Verse 22 — Reference to this great fact [that we are saved by the resurrection of Jesus Christ] leads Peter to repeat the verb “went” of v.19, suggesting a triumphal procession on the part of Jesus, culminating in His session (in direct fulfillment of Psalm 110:1) and position of supreme power. — Guthrie, page 1245.

¹⁹ by whom also He went and preached to the spirits in prison,

²⁰ who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water.

by whom (v.19) — referring back to “spirit” in verse 18 (which see for various interpretations of what spirit is meant.

Wuest has a long, involved explanation of how he reached his conclusion about what verse 19 means. I’ll just quote his conclusion.

Our Lord, between His death on the Cross and His resurrection from Joseph’s tomb, preached to the fallen angels in Tartarus [hell]. But what did He preach to them? The word translated “preached” here is kerusso. The word was used in secular Greek of an official announcement or proclamation made by a representative of a government.  The word itself does not indicate the content of the message. — Wuest, page 100.

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The sin of these angels was committed just previous to the flood. We have established the fact by a study of the usage of the word pneuma, translated in 3:19 “spirits,” that Peter is referring here to angels. He states that they were disobedient at the time of the flood. … These angels have been cast down to hell. … [Based on Jude 1:6-7] the sin is … fornication. … This fornication was in character the “going after strange flesh” [Jude 1:7]. The word “strange” is the translation of the Greek word heteros which means “another of a different kind.” In committing this sin of fornication, the angels transgressed the limits of their own kind and invaded the realm of another order of being. The sin of Sodom was the transgressing of the male beyond the limitations imposed by God (Romans 1:27). … In the case of angels, the forbidden flesh (lit. “other than appointed by God”) refers to the intercourse with women, in the case of Sodom, to the departure from the natural “use” (Romans 1:27). It was a departure from the appointed course of nature and seeking after that which is unnatural, to other flesh than that appointed by God for the fulfillment of natural desire.”…

These fallen angels and their sin of committing fornication with women of the human race is spoken of also in Genesis 6:1-4 in the words “The sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.”…

[In regards to why angels took human wives.] It would carry with it a confounding of two distinct orders of creatures and the production of a mixed race, partly human, partly super-human, which wold be just such a derangement of the divine plan as to warrant that which occurred, namely, the almost total extermination of all who were upon the earth. Now, connecting this with the fact that our Lord after His death on the Cross, went to Tartarus and made a proclamation to these fallen angels, we suggest that the probably purpose o f the angelic apostasy so far as Satan was concerned was the derangement of the divine plan of the incarnation and substitutionary atonement of the Son of God, for if his purpose had succeeded, God would not have incarnated Himself in a race part angel and part man. The last Adam was to be God the Son come in a human incarnation to answer in His humanity to the humanity of the first Adam. The action of God in completely exterminating the race and saving Noah and his family prevented the spread of this unlawful mingling of angelic and human natures, and allowed the incarnation to take place. The proclamation was probably to the effect that, in the incarnation and the Cross, God had defeated the scheme of Satan to defeat His purpose. it would therefore be a proclamation of victory. — Wuest, pages 101-105

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Peter speaks of the ark, “wherein few, that is, eight souls were saved by water.” the words “were saved” are literally in the Greek, “were brought safely through.” The preposition “by is from dia, a preposition of intermediate agency. That is, the souls in the ark were brought safely through the time of the flood by the intermediate agency of water. While it was true that it was the ark that saved them, yet Peter is not teaching that here. He says the waters of the flood saved them. They buoyed up the ark above their own death-dealing powers and saved those inside the ark. The very waters that were death to the rest of the human race were life to the inmates of the ark. — Wuest, page 107.

Stam agrees with Wuest entirely. Williams has another view. I think Wuest and Stam have it right.

The sense of the passage therefore is, that during a hundred and twenty years while the Ark was being built, the Spirit of God in Noah warned men of the coming flood. Only eight believed; the rest disbelieved, and, as a consequence, were shut up in the prison of the abyss. The believers were sheltered in the refuge of the Ark, and were saved through the waters of the judgment in the baptism of the Ark. — Williams, page 1002.

¹⁸ For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit,

This verse, and the rest of chapter 3, are complex, so I’m going to look at them in small bits.

Verse eighteen — Peter, in verse 17, stated that it was better to suffer for well-doing than for evil-doing. In verses 18-22 he shows that blessing always follows suffering for well-doing. He says that Christ also suffered for well-doing when He died on the Cross to make a way of salvation for sinful humanity … The word “for” [first usage] is the translation of a Greek conjunction which means “because.” The resurrection of Christ and His consequent glorification in view of His suffering for sinners are presented as proof of the fact that suffering for well-doing on the part of [believers] is also followed by blessing and reward in their lives.

The word “suffered” is not in the best Greek texts, instead, the word “died.” Peter says that Christ’s death, thus His sufferings, were in relation to sin, and that the sufferings of these [believing] Jews were in relation to sin. His sufferings were vicarious. That is, He, the innocent One, died in behalf of the guilty. … The words “just” and “unjust” are not preceded by the definite article in the Greek text, which is indicative of the fact that the writer is emphasizing quality or nature. The idea is, “a just Person in character in behalf of unjust persons in character.”

The word “bring” in the Greek text means literally “to lead to.” It was a technical word used of one who gained an audience at court for another. — Wuest, pages 92-93.

Wuest makes a case that the word “spirit”should not be capitalized because it doesn’t refer to the Holy Spirit but to Jesus’ spirit. He says the phrase should read “having in fact been put to death with respect to the flesh, but made alive with respect to the spirit.” But he also says that the Holy Spirit made Christ alive again, so at most, it’s two ways of looking at the same thing. He goes on …

To make alive Christ’s human spirit presupposes the death of that human spirit. Our Lord on Calvary’s Cross cried, “My God, my God, why hast thou forsaken me?” (Matthew 27:46). The Greek word translated “forsaken” means “to abandon, desert, leave in straits, leave helpless, leave destitute, leave in the lurch, let one down.” The cry was addressed to the two other members of the Triune God. God the Father had abandoned and deserted Him. This is clearly seen by the fact that our Lord asks the question and also in that no answer to our Lord’s question comes from the Father. The fellowship had been broken. Our Lord’s prayer was unanswered. This unanswered prayer was predicted in type in Leviticus 5:11 where an offerer too poor to bring a blood offering could bring the tenth part of an ephah of fine flour, just enough to bake one day’s supply of bread, the giving up of the flour typifying the giving up of life, thus pointing to our Lord’s death. But he was forbidden to include frankincense with the flour. Frankincense is a type of answered prayer. Flour without frankincense speaks of our Lord’s death and His unanswered prayer.

[Christ was also forsaken by the Holy Spirit.] This is predicted in type in Leviticus 5:11 where the offerer is forbidden to include oil in the flour. Oil is a type of the Holy Spirit. No oil in the flour speaks of the withdrawal of the Holy Spirit’s sustaining presence while our Lord was suffering on the Cross. He ceased keeping alive in divine life the human spirit of our Lord.

Psalm 22 … [was] uttered on the Cross by our Lord. In verses 1-13, our Lord describes His heart sufferings, in verses 14-18, His physical sufferings. In verses 19-31 we have His prayer for resurrection. It was while our Lord was uttering the words found in verses 1-18 that His human spirit was devoid of the life-giving ministry of the Holy Spirit. And this latter was a matter of hours, for our Lord cried out to God in the day time, 9-12 o’clock in the morning, and in the night season, 12-3 in the afternoon, and God the Father would not hear Him.

But then when He prayed that He might be raised from the dead, the Holy Spirit had already returned to make alive again His human spirit, for that prayer was answered. Sin had been paid for. The atonement was looked upon as complete. The fellowship between God the Father and God the Son was restored before the Son died on the Cross. This is what Peter has reference to when he says, “but made alive with reference to the spirit.” — Wuest, page 96-97.

¹³ And who is he who will harm you if you become followers of what is good?

¹⁴ But even if you should suffer for righteousness’ sake, you are blessed. “And do not be afraid of their threats, nor be troubled.”

¹⁵ But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear;

¹⁶ having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed.

¹⁷ For it is better, if it is the will of God, to suffer for doing good than for doing evil.

Verse thirteen — The word “followers” is the translation of a Greek word meaning “zealots.” The verb means “to burn with zeal, to desire earnestly.” — Wuest, page 87.

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Verse fourteen — The words “[But even if you should suffer]” are in a construction in Greek which refers to a rare thing, a possible but not a probable happening. … “If ye chance to suffer.” … The word [blessed] is the translation of a Greek word which means “prosperous.” That is, the spiritual state of those who suffer persecution because of their righteous lives is prosperous, spiritually prosperous. The words [do not be afraid of their threats] involve what is called a cognate accusative, where the idea in the object of the verb is the same as that in the verb. Literally it is: “Be not affected with fear by the fear which they strive to inspire in your heart.” The word “troubled” in the Greek means “to disturb, be agitated.” — Wuest, page 88.

be ready (v.15) — be prepared in advance

Verse fifteen — The word “sanctify” is the translation of a Greek word meaning “to set apart.” It was used in the pagan Greek religions of the act of setting apart a building as a temple, thus designating it … to be used for religious purposes. … Peter was exhorting these Jews to set apart their Messiah, the Lord Jesus, as Jehovah, Very God, in their hearts. … The words “give an answer” are the translation of a Greek word used as a legal term in the courts. it means literally “to talk off from,” and was used of an attorney who talked his client off from a charge preferred against him. He presented a verbal defense. … “Fear” is self-distrust; it is tenderness of conscience; it is vigilance against temptation; it is the fear which inspiration opposes to high-mindedness in the admonition “be not highminded but fear.” It is taking heed lest we fall; it is a constant apprehension of the deceitfulness of the heart, and of the insidiousness and power of inward corruption. — Wuest, pages 89-90.

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Where Christ has the lordship of the heart, neither fear nor doubt can find a lodgment; and such a man can with modesty and caution explain to a questioner what is the nature of the hope that animates him to endure both suffering and death. “Fear” may here be understood to mean both reverence and caution—reverence because of the solemnity of the subject, and caution lest in the earnestness of discussion anything might be said which would give an opponent occasion to accuse the [believer] to the civil magistrate. A bad conscience may be brought to God for pardon and mercy, but only a good conscience can stand without fear before an enemy. — Williams, page 1001

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Verse sixteen — The defender of the faith must have … a conscience good or unimpaired. The words “falsely accuse” [defame] are very strong in the Greek, namely, “to spitefully abuse, to insult, to traduce.” — Wuest, page 90.

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Verse seventeen — The words, “if the will of God be so,” do not present a probability, but only a possibility in the Greek, “if perchance the will of God should so will,” for the [believer] to suffer for doing well. — Wuest, page 90.

⁸ Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous;

⁹ not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing.

¹⁰ For “He who would love life and see good days, let him refrain his tongue from evil, and his lips from speaking deceit.

¹¹ Let him turn away from evil and do good; let him seek peace and pursue it.

¹² For the eyes of the Lord are on the righteous, and His ears are open to their prayers; but the face of the Lord is against those who do evil.”

The quote in verses 10-12 is from Psalm 34:12-16.

The words “having compassion” [v.8] are the translation of a Greek word from which we get our word “sympathy.” The word is made up of two Greek words, one word meaning “to be affected” by something, hence “to feel,” that is, to have feelings stirred up within one by some circumstance, the other word meaning “with.” The word means therefore, “to have a fellow-feeling.” It refers here to the interchange of fellow-feeling in either joy or sorrow. It is “rejoice with them that do rejoice, and weep with them that weep” (Romans 12:15). … The word “courteous” is the translation of a Greek word which means “humble-minded, having a modest opinion of one’s self.” — Wuest, pages 85-86.

love (v.8) = phileo = brotherly love

returning (v.9) = giving back

for (v.9) = literally “in exchange for”

reviling (v.9) = insult

blessing (v.9) = lit. “be constantly blessing”

into this (v.9) = lit. “for this very purpose”

The word “will” [would] is a present participle in the Greek speaking of an action going on in present time, literally, “he who is wishing or desiring to be loving life.” The idea is, “he who is loving life and wishes to continue to do so.” The word “refrain” is the translation of a word which speaks of a natural tendency towards that from which the abstention exhorted is to take place, literally, “Let him stop the tendency of his tongue from evil.” — Wuest, pages 86-87.

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The word “eschew” [turn away from] came originally from a Norman word which means “to shun or avoid.” The Greek word means literally, “to lean out from.” The word here refers to the act of bending aside from one’s path at the approach of evil. — Wuest, page 87.

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In verses 10-12, Peter is quoting from Psalm 34. We find it of interest, however, that he didn’t quote the passage in its entirety. Instead, he rightly divided the Word of truth. Peter ended the quote accordingly, “the face of the Lord is against them that do evil …” But the Psalmist went on to declare, “to cut off the remembrance of them from the earth” (Psalm 34:16b).

You see, Peter understood that the Mystery given to the Apostle Paul interrupted the day of God’s Judgment, when He will judge the evil deeds of men (2 Peter 3:3-10, 15-18). Hear me and hear me well, God is not slack concerning His promises. He always honors His Word, both to the saved and the unsaved. God will save those who believe and fulfill His promise to all evildoers “to cut off the remembrance of them from the earth.” — Sadler, page 115.

⁷ Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered.

likewise — probably back to 2:17 where Peter begins his instructions to various people—servants, wives, husbands—with a command to “honor all people. Love the brotherhood.”

The word “honor” is the translation of the same Greek word in 1:19 translated “precious.” Husbands are to deem the helpmeets which God has give them precious, and are to treat them with honor. The word “giving” is the rendering of a Greek word which means “to assign to, to portion off.” Husbands should keep a special place of honor in their hearts for their wives. They should treat them with special deference, courtesy, respect, and kindness. The word “vessel” is the translation of a Greek word referring to a vessel used in the services of the temple (Mark 11:16), also to household utensils. The English word comes from a Latin word vasellum,the diminutive form of vas, a vase, the Latin words referring to a receptacle which covers and contains. Thus, the word comes to refer to an instrument whereby something is accomplished. It is used in the latter sense here. The word is used of Paul who is called “a chosen vessel” (Acts 9:15), a chosen instrument of God. The husband is to dwell with the wife, remembering that she is an instrument of God as well as the husband, a child of God to be used by Him to His glory. The husband must ever keep in mind that she is the weaker instrument of the two, not morally, or intellectually, but physically.  This attitude toward the wife on the part of the husband therefore includes loving consideration of the wife in view of the fact that she is not physically as strong as he is.

The husband should pay due honor to the wife because she is a joint-heir together with him of the grace of life, eternal life, the gift of God. That is, he is ever to remember that Christ died for her as well as for him. … This admonition was especially needed at the time when this letter was written because of the low place in general which was accorded womanhood. … The word “hindered” in the Greek text means literally “to cut in, to interrupt.” Failure to give due honor to the wife will result in a cutting in on the efficacy of their united prayer. — Wuest, pages 82-83.

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Peter takes the opportunity to remind [husbands] to dwell with their wives according to knowledge. Emotionally, women are far more complex than men. Consequently, if a husband takes the time to get to know his wife more intimately it will enhance the marriage relationship. — Sadler, pages 104-105.

Wuest says women are weaker physically,  which generally is true. Sadler says that weaker means emotionally complex, which is also true. I think Peter probably had both in mind.

Again, I think it’s important to understand the dispensational context to get a full understanding of the meaning of the last clause of this verse. Under the covenant, works were required as a demonstration of faith (instead of as a response to grace, as is the case today). If a kingdom-believer husband treated his wife unfairly, I believe his prayers would have been hindered.

James wrote to the same kingdom believers and said of prayer: “If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways (James 1:5-8). James wasn’t referring to husbands and wives specifically, but he was stating that those who prayed in the wrong spirit—in that dispensation—would not have their prayers answered. Paul says nothing like this—while still encouraging and instructing husbands to treat their wives with honor (Ephesians 5:25-29; Colossians 3:19).

1 Wives, likewise, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives,

² when they observe your chaste conduct accompanied by fear.

³ Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel—

⁴ rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God.

⁵ For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands,

⁶ as Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror.

The first two chapters of 1 Peter are clearly addressed to the Jewish believers of the dispersion who were scattered abroad after the stoning of Stephen. Seeing that Peter was not one to change horses in mid-stream, he writes “Likewise, ye wives,” that is, ye Hebrew wives. This is substantiated for us farther down in the context where he encourages these women to follow the godly example of Sarah, “whose daughters ye are. Thus, they were the physical descendants of Abraham and Sarah. …

The statement “likewise, ye wives” implies that a foregoing thought is being carried over from the previous context. Just as Christ voluntarily submitted Himself to the will of the Father, these wives were to be submissive to their own husbands. …

Peter, like the Apostle Paul, taught that every attempt should be made to salvage the marriage for the sake of the children and the unbelieving partner. A saved wife has an obligation before God to share the gospel with her husband. However, these wives were going about it in every way but the right way. … Probably the word that sums up their actions best is nagging. — Sadler, pages 99-100.

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“Obey not” is the translation of a word which speaks of a state of unbelieving disobedience. The word means literally in its verb form, “Not to allow one’s self to be persuaded.” These husbands were of that obstinate, non-persuasable type that will not listen to reason. … Peter exhorts them, in view of their husbands’ obstinate rejection of the gospel, to stop talking about it, and just live a christian life before them. … These husbands were to be led to the Lord Jesus now without a word from their wives. They knew the gospel.  The wife’s example, used by God, would do the rest. The word “won” in the Greek text means “to gain, acquire,” in the sense of the acquisition of money in James 4:13. … A soul won is a gain to our Lord who bought him, a gain to the one who won him, and a gain to that soul itself. — Wuest, pages 72-73

fear (v.2) = reverence, venerate, treat with deference or reverential obedience.

arranging the hair (v.3) — The Greek word refers to an elaborate gathering of the hair into knots. History informs us that the Roman women of that day were addicted to ridiculous extravagance in the adornment of the hair. … What the Word of God forbids the [believing] woman is a conspicuous extravagant, intricate artificiality in the manner of wearing the hair. …

As the English translation stands [the instructions about jewelry] is an absolute prohibition of the wearing of gold jewelry. But this is not the thought in the Greek text. The word translated “wearing” means literally, “putting around,” and here gives the picture of these wives covering their persons with a lavish, conspicuous display of jewelry. The wearing of jewelry is not forbidden … but a gaudy, expensive, elaborate display of the same is. … Wuest, pages 75-76.

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Peter doesn’t prohibit hairstyling, jewelry or apparel; he is simply making a case for moderation. … [He] is merely stressing the importance of avoiding worldly styles, which would draw attention to themselves. The key word here in all these areas is modesty. — Sadler, page 103

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the hidden person of the heart (v.4) — The personality of the [believing] woman made beautiful by the ministry of the Holy Spirit in glorifying the Lord Jesus and manifesting Him in and through her life. — Wuest, page 78.

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The phrase “holy women” [v.5] should not be interpreted as referring to some particular and unique class of Old Testament individuals … The word “holy” is the translation of a Greek word which means literally, “set-apart ones.” Those women lived holy lives because they separated from the world out from which God had saved them …The word “trusted” is from the Greek word meaning “to hope.” The entire expression in the Greek text describes these women as those whose hope was directed towards and rested in God … It was a habit of life with them to adorn themselves with a meek and quiet spirit, not with the habiliments of the world. — Wuest, pages 80-81

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The word “obeyed” is in the constative aorist in Greek which speaks of an action going on over a long period of time, looking at it in one single panoramic view. The whole tenor of Sarah’s life was one of obedience to her husband. She called him “lord.” The Greek word translated “lord is kurios, a word used in various ways. … The word was used in secular Greek as a title of honor addressed by subordinates to their superiors, or as a courteous appellative in the case of persons closely related. … Sarah used it as a wifely courtesy to her husband, and as a recognition of his authority over her. … These wives, by adorning themselves as Sarah did, would become her children in the sense that a child is like its mother. … The words “as long as ye do well” are the translation of one Greek word which Peter uses and which could also be rendered, “If the whole course of your life is in the doing of good.” — Wuest, pages 81-21.

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Sarah called Abraham “lord,” i.e., she recognized and submitted to his Divinely-given authority; and all wives are her daughters as long as they so act and live their lives courageously, whatever may be the threats of their ungodly husbands. They are not to be panic-stricken with fear but to persist in goodness. — Williams, page 1000.

calling him lord (v.6) — from Genesis 18:12. I don’t think Peter was likely referring specifically to this verse, but it is an example of how Sarah thought of Abraham.

Some commentaries take the view that the Hebrew wives in this passage were dressing up fancy in a deliberate attempt to get their husbands to believe in the Lord. That doesn’t make a lot of sense to me, and I’m not sure how that would work. I don’t think Peter was saying anything against a wife looking attractive for her husband. I think the point is simply, “Pay more attention to your character than to your outward appearance. Don’t follow the world and prioritize outward beauty. If you treat your husbands with submission and with a quiet, beautiful spirit, you will please the Lord and have a much better chance of convincing your husband. Put your time and effort into inward beauty rather than outward beauty.”

I also think this passage, as with the rest of the letter, has to be fully understood in the context of the audience. The readers were foreigners facing persecution. To spend time following the world’s fashions makes no sense at any time, but especially not  then, nor will make sense it during the Tribulation.