1 Peter Chapter 3
1 Peter 3:1–4 – Submission and True Beauty in the Home
Verses 1–2: “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, when they observe your chaste conduct accompanied by fear.”
Peter begins this section with a continuation of the broader theme of Christian submission that began in 1 Peter 2. The word “likewise” connects the submission of wives to the example of Christ’s submission to suffering in 1 Peter 2:21–25. The command here is not contingent upon the worthiness of the husband — even if the husband is an unbeliever or living in disobedience to the Word of God, the Christian wife is to walk in a spirit of quiet strength and reverent submission.
This submission is not one of inferiority or servility but is modeled after the willing and noble submission of Christ to the Father. The Greek word for submission (ὑποτάσσω) denotes a voluntary positioning of oneself under authority — a military term describing the alignment of order within a structure, not a devaluation of the person.
In the Greco-Roman world, it was scandalous for a wife to adopt a religion separate from her husband’s, yet the gospel had created precisely that tension in countless households. Peter does not command rebellion, nor assimilation, but a quiet transformation of the home through humble submission and holy living. The evangelistic power of this conduct is clear: “without a word”, the husband may be “won” to Christ by observing the pure and reverent behavior of his wife — a behavior marked by chastity, reverence, and a deep awareness of God’s presence.
Verses 3–4: “Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel—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.”
Peter now pivots to describe the true adornment of a godly woman. He does not categorically forbid outward beauty — the Greek grammar suggests “merely” outward adornment is the problem. The warning is against relying on the external — elaborate hairstyles, luxurious jewelry, or designer garments — as the source of one’s identity or worth.
In Peter’s day, Roman fashion was extravagant. Wigs of imported blonde hair from Gaul, layered braids, and ornate gold weavings were a social symbol of status and seduction. Christian women were to be set apart — not necessarily plain, but modest, restrained, and inwardly adorned.
The true ornament of a godly woman is found in “the hidden person of the heart” — not visible to the eye, but eternal in value. This inner life is marked by “a gentle and quiet spirit.” Gentleness is strength under control, not weakness. Quietness is not silence, but a peaceful demeanor — the opposite of quarrelsome or domineering. These traits, which are precious to God, do not fade with age or circumstances. They are “incorruptible”, unlike physical beauty which deteriorates over time.
Theological Implication:
This passage reinforces the New Testament’s teaching on complementarian roles within the home. While culture often promotes external flash and self-assertion, Scripture prizes character, submission, and quiet strength. Peter’s theology does not teach that women are to be passive or voiceless, but that their influence is spiritual and profound when rooted in godliness. The home becomes a mission field, and the Christian wife becomes a living epistle — read by her husband daily, whether he realizes it or not.
Peter’s model is countercultural then and now, but it is God’s pattern. When rightly understood, this passage does not oppress women — it elevates them to a role of eternal influence and spiritual power.
1 Peter 3:5–6 – The Example of Holy Women
“For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands, as Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror.”
Peter anchors his exhortation to godly women not in cultural trends, but in the enduring example of the “holy women” of former times. These women were not weak or voiceless; rather, they were women of deep trust in God, and that trust was reflected in their posture of willing submission to their husbands.
This is not a call to cultural regression, but to spiritual lineage. The phrase “trusted in God” reminds us that biblical submission flows from faith. It is not a blind surrender to male authority, but a conscious trust that God is sovereign over the home, and He will bless the woman who yields to His design.
Sarah is offered as the archetype. She is a matriarch of the faith (Hebrews 11:11), and yet Peter focuses not on her motherhood or beauty, but on her respectful submission to Abraham — even calling him “lord” (Genesis 18:12). This was not a robotic obedience, but a reflection of a heart that honored God’s appointed structure. Her submission was tested when Abraham made poor choices, such as leading her into Egypt and lying about her identity (Genesis 12:10–20), yet she trusted God through her husband’s leadership. That is biblical submission — not blind trust in man, but faith that God will preserve and protect.
Peter extends this lineage to his female readers: “whose daughters you are if you do good and are not afraid with any terror.” The godly woman must choose courage over fear. She does not act out of servile terror, but walks in confident obedience. Her demeanor is not shaped by threats or domination but by righteousness and spiritual bravery.
The implication is clear: Submission is not passive. It is active, intentional, and courageous. As Sarah was not afraid to follow Abraham’s call, even into uncertainty, so the godly woman today is not swayed by fear but presses forward in obedience, knowing she stands in a holy lineage.
1 Peter 3:7 – The Role of the Godly Husband
“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.”
Peter now shifts the focus to the husband — and the command is equally weighty. Just as the wife is called to submit, the husband is called to “dwell with them with understanding.” This implies more than cohabitation. It means to live with attentiveness, compassion, and studied care.
The phrase “with understanding” speaks of intimate knowledge. A godly husband does not approach his wife as a puzzle to solve once, but as a person to know deeply over a lifetime. He studies her emotional, spiritual, and physical needs, and adjusts his leadership accordingly. It is not enough to merely understand — he must dwell accordingly.
He is also commanded to “give honor to the wife.” In the Roman world, this was radical. Women were often treated as property. But Peter elevates the wife’s value and commands the husband to treat her as someone worthy of honor — a treasured companion, not a servant.
Peter refers to the woman as “the weaker vessel.” This is not a comment on spiritual or intellectual weakness, but a reference to physical vulnerability and perhaps cultural position. The term “vessel” here refers to the body, and Peter’s use of “weaker” is not derogatory but empathetic. A godly husband recognizes his wife’s vulnerability and treats her with gentleness, care, and protection — never exploiting her weakness but honoring her femininity.
Then Peter makes a startling theological statement: husbands and wives are “heirs together of the grace of life.” This means that although there are distinct roles in the home, both husband and wife are equal in spiritual standing before God. They are co-heirs of salvation, co-beneficiaries of grace, and partners in kingdom life. This rules out all notions of male superiority or female subservience in value.
Finally, Peter gives a sobering warning: “that your prayers may not be hindered.” The spiritual life of a man is directly impacted by how he treats his wife. If he lives in disobedience to this command — failing to honor, understand, or cherish his wife — his relationship with God is obstructed. His prayers hit the ceiling.
This echoes the principle of Matthew 5:23–24, where reconciliation with others is prerequisite to true worship. A man who mistreats his wife cannot expect unhindered communion with God. His spiritual effectiveness is tied to his obedience in the home.
Summary:
1 Peter 3:5–7 offers a robust vision of biblical marriage. The wife submits not in weakness but in trust, following the footsteps of Sarah and the holy women of old. The husband leads not as a tyrant but as a sacrificial, understanding servant, knowing that his spiritual vitality depends on how he honors his wife.
This is the divine blueprint — countercultural, Christ-centered, and covenantal. It calls both spouses to humble obedience, mutual respect, and a shared pursuit of God’s glory in the home.
B. Godliness in Suffering
1 Peter 3:8–9 – The Plea for Unity and the Call to Bless Those Who Harm
“Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous; 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.”
Peter now shifts from the discussion of marriage into a broader exhortation for all believers, addressing how Christians ought to live together in the household of faith. The word “finally” signals a summation — not an end, but a culmination of ethical exhortation to the church body.
He calls the church to be “of one mind” — a unity that is not forced uniformity, but spiritual harmony rooted in the mind of Christ (1 Corinthians 2:16). Unity is not built around personalities or preferences but around doctrine and the person of Jesus Christ as revealed in the Word. As every cell in the human body has the same DNA yet performs different functions, so believers operate in diversity under one spiritual identity — Christ.
This unity is lived out in character: compassion, brotherly love, tenderheartedness, and courtesy. The tone of Christian relationships should be marked not by cynicism or harshness but by kindness and sensitivity to the burdens of others. This kind of conduct affirms Jesus' words in John 13:35, “By this all will know that you are My disciples, if you have love for one another.”
Then Peter gives the most countercultural command: “not returning evil for evil or reviling for reviling, but on the contrary blessing.” Here is the test of spiritual maturity — how one responds when wronged. The natural man retaliates. But the spiritual man blesses. And this response is not merely ethical, it is theological. Peter roots this behavior in calling: “knowing that you were called to this.” Just as Christ suffered and did not revile in return (1 Peter 2:23), so we are called to imitate Him — blessing those who curse us, praying for our enemies, and trusting God to vindicate.
And there is a promise: “that you may inherit a blessing.” The call to love, forgive, and bless is not in vain. God rewards those who resemble His Son. Even if man never repays kindness, God will.
1 Peter 3:10–12 – Blessing Is Promised to Those Who Pursue Righteousness
“For ‘He who would love life and see good days,
Let him refrain his tongue from evil,
And his lips from speaking deceit.
Let him turn away from evil and do good;
Let him seek peace and pursue it.
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.’” (Psalm 34:12–16)
Peter appeals to Psalm 34 to further emphasize the blessing tied to righteous conduct, even under pressure. The believer is reminded that the good life — loving life and seeing good days — is not found in vengeance, but in holy restraint and active goodness.
The command begins with the tongue. A sanctified life starts with sanctified speech: “Let him refrain his tongue from evil.” Gossip, slander, deceit, and harsh criticism are not minor sins — they cut at the fabric of fellowship and disrupt God’s intended harmony among His people.
We are not merely to avoid evil but “turn away from evil and do good”. This is an active pursuit of righteousness — not a neutral existence. And it is not just any peace, but “seek peace and pursue it.” Peace often must be chased down; it rarely happens on its own.
The motivation? “For the eyes of the LORD are on the righteous, and His ears are open to their prayers.” God's attention and favor rest upon those who live uprightly. Their prayers are not hindered. In contrast, “the face of the LORD is against those who do evil.” The Lord actively opposes those who live in disobedience, even if they claim His name. This echoes the terrifying truth of Isaiah 59:2, “But your iniquities have separated you from your God; and your sins have hidden His face from you, so that He will not hear.”
1 Peter 3:13–17 – Responding to Persecution with Honor, Hope, and a Ready Defense
“And who is he who will harm you if you become followers of what is good? But even if you should suffer for righteousness’ sake, you are blessed. ‘And do not be afraid of their threats, nor be troubled.’ 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; having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed. For it is better, if it is the will of God, to suffer for doing good than for doing evil.”
Peter now prepares the church for external opposition. While a peaceful life is usually the fruit of righteous living, persecution may still come. But if it comes “for righteousness’ sake” — for obedience to Christ — then the believer is not cursed but blessed. This is a direct echo of Matthew 5:10–12, where Christ declared blessing upon the persecuted.
Peter exhorts the saints: “Do not be afraid of their threats, nor be troubled.” Fear must not rule the believer’s heart. Instead, he must “sanctify the Lord God in your hearts” — that is, to revere Christ as holy, central, and sovereign. This internal worship fortifies the soul against external hostility.
Out of this heart posture comes readiness: “Always be ready to give a defense to everyone who asks you a reason for the hope that is in you.” The word for “defense” here is apologia — a reasoned answer. This is not about debating politics or culture, but defending our hope in Christ. Why are you unshaken? Why are you joyful in suffering? Why do you bless those who hate you? The answer must point to the gospel.
But this defense must be given “with meekness and fear.” Not arrogance. Not with superiority. But with humility and reverence. The goal is not to win the argument, but to honor Christ and bear witness to His truth.
Peter reminds us that our conduct matters as much as our words: “Having a good conscience,” and living such that those who slander us will eventually be ashamed of their false accusations. If we must suffer, let it be not for foolishness, provocation, or pride — but “for doing good”.
Summary:
1 Peter 3:8–17 presents a portrait of Christian suffering as a holy calling — not a curse. Believers are exhorted to love one another, bless their enemies, pursue righteousness, and be ready to give a defense of their hope in Christ. This is not passive endurance but active godliness.
We sanctify Christ in our hearts, silence our accusers through consistent conduct, and point to the gospel with both our lives and lips. And if we suffer for righteousness' sake, we count it joy — for we walk in the footsteps of our Lord, and we are assured of His favor.
C. Jesus Shows the Power of Suffering for Doing Good
1 Peter 3:18 says, “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 single verse stands as one of the most concise and powerful summaries of the substitutionary atonement found anywhere in Scripture. It declares that Jesus Christ, the sinless One—the just—suffered on behalf of sinners—the unjust—with the divine purpose of reconciling them to God.
This suffering was not continuous nor repetitive, as with the sacrificial system of the Old Covenant. Rather, it was once for sins. The Greek term hapax (once) emphasizes the finality and sufficiency of Christ’s sacrifice. As Hebrews 10:12 states, “But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God.” No further offerings are needed; His death is eternally efficacious.
The substitution is direct and penal—the just for the unjust. Jesus was not merely a martyr for a cause or a victim of circumstance; He suffered as the Righteous One in the place of the unrighteous. This affirms what Paul declared in Romans 5:8, “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.”
The purpose of this suffering is that He might bring us to God. The Greek verb prosagō was used for introducing someone into the presence of royalty—thus, Jesus, through His death, grants believers access to the throne of grace. This directly aligns with Romans 5:2, “Through whom also we have access by faith into this grace in which we stand,” and Ephesians 2:18, “For through Him we both have access by one Spirit to the Father.”
Though Jesus was put to death in the flesh, His body truly died, He was made alive by the Spirit. This clause reveals the operation of the Triune God in the resurrection. Scripture attributes the resurrection to all three Persons of the Godhead: the Father (Romans 6:4), the Son (John 2:19), and the Holy Spirit (Romans 8:11). In this context, Peter highlights the Spirit’s role in raising Jesus, showing that even in death, Christ was not conquered but vindicated.
Following this, 1 Peter 3:19–20a states, “By whom also He went and preached to the spirits in prison, who formerly were disobedient.” This is one of the most difficult and debated passages in the New Testament. However, a careful, theologically conservative reading—consistent with historic Baptist interpretation—understands that between His death and resurrection, Christ went in the Spirit to proclaim His victory over the demonic spirits imprisoned because of their rebellion in the days of Noah.
The “spirits in prison” are not the souls of deceased humans but are best understood as fallen angels—demonic beings. Genesis 6:1–4 records a unique rebellion in which the “sons of God”—a phrase used elsewhere for angels (cf. Job 1:6; 2:1)—left their proper domain, cohabited with human women, and brought about Nephilim on the earth. This grotesque rebellion provoked a severe response from God, who confined these fallen angels. Jude 1:6 confirms, “And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day.”
Thus, Peter is teaching that Jesus, through the Spirit, went to these imprisoned spirits and proclaimed—not the gospel of salvation—but a message of final judgment and triumph. It was a proclamation of victory over all rebellious cosmic powers. As Philippians 2:10–11 declares, “That at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”
It is crucial to note that the Greek word for “preached” here is ekēryxen, from kērussō, meaning to herald or proclaim. This is distinct from euangelizō, which specifically means to preach the good news. Therefore, Christ was not offering a second chance of salvation to the dead, as some heretical traditions claim, but instead declaring His conquest and Lordship.
Peter’s readers, who were suffering unjustly, are thus encouraged by this profound truth: their Lord has already defeated the worst enemies—sin, death, and the demonic powers. If Christ suffered and triumphed, so will they. And if Christ could use suffering as the platform for cosmic victory, then their present afflictions are neither meaningless nor wasted. As Romans 8:18 reminds us, “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”
1 Peter 3:20b–22 – Noah’s Salvation and the Ultimate Triumph of Christ
Verses 20b–21: “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. 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.”
Peter concludes his discussion of Jesus’ victorious suffering by pointing his readers to the days of Noah—an age of judgment, but also of deliverance. He reminds us that God’s mercy was extended even then. The phrase “the Divine longsuffering waited” reveals God's patient restraint. For 120 years, as Noah constructed the ark, God withheld His judgment (cf. Genesis 6:3). During that time, Noah served not only as a builder but as “a preacher of righteousness” (2 Peter 2:5). Yet in the end, only “eight souls were saved through water.”
This historical salvation is then linked to the Christian experience. Peter declares that “there is also an antitype which now saves us—baptism.” The Greek word for antitype (antitupos) indicates a corresponding reality. Just as Noah and his family were brought safely through judgment by water, so too believers are saved through the reality symbolized by baptism. This is not teaching baptismal regeneration, as Peter immediately clarifies, “not the removal of the filth of the flesh,” that is, not the mere external washing of the body. The physical act, while important, does not save in and of itself.
Rather, baptism saves in that it is “the answer of a good conscience toward God.” The Greek word translated “answer” (eperōtēma) can also mean pledge or appeal. In either case, baptism represents a believer’s conscious response to God’s grace—a public identification with Christ, a commitment made in the context of saving faith. It is the inward reality of repentance and faith, not the ritual itself, that is efficacious. The saving power lies in the finished work of Christ, “through the resurrection of Jesus Christ.” Just as Noah passed from judgment into a new world, so the believer, united with Christ in His death and resurrection, passes from death to life.
This is in line with Paul’s words in Romans 6:4, “Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” Baptism is the outward sign of this inward transformation.
Verse 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.”
Peter closes this theological section with a triumphant declaration: the same Jesus who suffered unjustly, who was crucified, died, and was raised, has now ascended and sits “at the right hand of God.” This is a position of absolute authority, fulfillment of Psalm 110:1, “The Lord said to my Lord, ‘Sit at My right hand, till I make Your enemies Your footstool.’” Jesus is exalted as Lord over all creation. The phrase “angels and authorities and powers having been made subject to Him” encompasses every rank of spiritual being—whether elect or fallen, every power in heaven or on earth is now under His sovereign rule.
This exaltation of Christ confirms the trajectory that Peter has been laying out: suffering leads to glory. Jesus’ vindication is total. He did not remain in the grave. He was raised, He ascended, and He now reigns. This is not abstract theology—it is Peter’s pastoral answer to his suffering readers. Just as Christ endured unjust suffering and was glorified, so too will His people. This ties directly back to 1 Peter 3:9, “knowing that you were called to this, that you may inherit a blessing.”
As Charles Spurgeon insightfully observed, the Church is secure precisely because Christ is enthroned. Though the Church may endure trial and persecution, she follows her Lord in death and resurrection. Just as the ark carried Noah through the flood, so Christ carries His people through the storms of this world into the safety of eternal life.
Spurgeon illustrated this with the imagery of the high priest on the Day of Atonement, who vanished from public view into the Holy of Holies. Though unseen, he was interceding. Likewise, though Christ is not visible to us now, He is more effective for us where He is—at the right hand of the Father, “always making intercession” (Hebrews 7:25). As one child said of his kite lost in the clouds, “I cannot see it, but I can feel it pull.” So it is with our Lord—unseen, yet always drawing us heavenward.
Peter’s point is pastoral and eschatological: Christ has triumphed, and so will you. Baptism unites you visibly with His death and resurrection. Suffering, when borne for righteousness’ sake, is never in vain. For the Christ who suffered and rose again now reigns—and all powers are under His feet.
