9 not giving back evil for evil, or railing for railing, and on the contrary, blessing, having known that to this ye were called, that a blessing ye may inherit; 10 for 'he who is willing to love life, and to see good days, let him guard his tongue from evil, and his lips—not to speak guile; 11 let him turn aside from evil, and do good, let him seek peace and pursue it; 12 because the eyes of the Lord 'are' upon the righteous, and His ears—to their supplication, and the face of the Lord 'is' upon those doing evil;' 13 and who 'is' he who will be doing you evil, if of Him who is good ye may become imitators? 14 but if ye also should suffer because of righteousness, happy 'are ye'! and of their fear be not afraid, nor be troubled, 15 and the Lord God sanctify in your hearts. And 'be' ready always for defence to every one who is asking of you an account concerning the hope that 'is' in you, with meekness and fear;
16 having a good conscience, that in that in which they speak against you as evil-doers, they may be ashamed who are traducing your good behaviour in Christ; 17 for 'it is' better doing good, if the will of God will it, to suffer, than doing evil;
18 because also Christ once for sin did suffer—righteous for unrighteous—that he might lead us to God, having been put to death indeed, in the flesh, and having been made alive in the spirit, 19 in which also to the spirits in prison having gone he did preach, 20 who sometime disbelieved, when once the long-suffering of God did wait, in days of Noah—an ark being preparing—in which few, that is, eight souls, were saved through water;
21 also to which an antitype doth now save us—baptism, (not a putting away of the filth of flesh, but the question of a good conscience in regard to God,) through the rising again of Jesus Christ, 22 who is at the right hand of God, having gone on to heaven—messengers, and authorities, and powers, having been subjected to him.
Matthew Henry's Commentary on 1 Peter 3:9-22
Commentary on 1 Peter 3:8-13
(Read 1 Peter 3:8-13)
Though Christians cannot always be exactly of the same mind, yet they should have compassion one of another, and love as brethren. If any man desires to live comfortably on earth, or to possess eternal life in heaven, he must bridle his tongue from wicked, abusive, or deceitful words. He must forsake and keep far from evil actions, do all the good he can, and seek peace with all men. For God, all-wise and every where present, watches over the righteous, and takes care of them. None could or should harm those who copied the example of Christ, who is perfect goodness, and did good to others as his followers.
Commentary on 1 Peter 3:14-22
(Read 1 Peter 3:14-22)
We sanctify God before others, when our conduct invites and encourages them to glorify and honour him. What was the ground and reason of their hope? We should be able to defend our religion with meekness, in the fear of God. There is no room for any other fears where this great fear is; it disturbs not. The conscience is good, when it does its office well. That person is in a sad condition on whom sin and suffering meet: sin makes suffering extreme, comfortless, and destructive. Surely it is better to suffer for well-doing than for evil-doing, whatever our natural impatience at times may suggest. The example of Christ is an argument for patience under sufferings. In the case of our Lord's suffering, he that knew no sin, suffered instead of those who knew no righteousness. The blessed end and design of our Lord's sufferings were, to reconcile us to God, and to bring us to eternal glory. He was put to death in respect of his human nature, but was quickened and raised by the power of the Holy Spirit. If Christ could not be freed from sufferings, why should Christians think to be so? God takes exact notice of the means and advantages people in all ages have had. As to the old world, Christ sent his Spirit; gave warning by Noah. But though the patience of God waits long, it will cease at last. And the spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, where those that despised Noah's warning now are, and from whence there is no redemption. Noah's salvation in the ark upon the water, which carried him above the floods, set forth the salvation of all true believers. That temporal salvation by the ark was a type of the eternal salvation of believers by baptism of the Holy Spirit. To prevent mistakes, the apostle 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 that baptism, of which the baptismal water formed the sign. Not the outward ordinance, but when a man, by the regeneration of the Spirit, was enabled to repent and profess faith, and purpose a new life, uprightly, and as in the presence of God. Let us beware that we rest not upon outward forms. Let us learn to look on the ordinances of God spiritually, and to inquire after the spiritual effect and working of them on our consciences. We would willingly have all religion reduced to outward things. But many who were baptized, and constantly attended the ordinances, have remained without Christ, died in their sins, and are now past recovery. Rest not then till thou art cleansed by the Spirit of Christ and the blood of Christ. His resurrection from the dead is that whereby we are assured of purifying and peace.