Bullet Point Bible

Wives' Conduct Toward Husbands

¹ In the same way, wives, be subject to your own husbands. Then, even if some are disobedient to the word, they will be won over without a word by the way you live,² when they see your pure and reverent conduct.³ Let your beauty not be external-the braiding of hair and wearing of gold jewelry or fine clothes-⁴ but the inner person of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God's sight.⁵ For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands,⁶ like Sarah who obeyed Abraham, calling him lord. You become her children when you do what is good and have no fear in doing so.

"In the same way" connects this instruction to Christ's example of submission in suffering (1 Peter 2:21-25).
Submission (hypotasso) here implies voluntary yielding and cooperation, not inherent inferiority, within the cultural context of Greco-Roman households.
The primary audience seems to be wives with non-Christian husbands, emphasizing conduct as a powerful form of witness ("won over without a word").
"Pure and reverent conduct" highlights behavior characterized by moral integrity and respect for God.
Peter contrasts fleeting external adornment (common status symbols) with the lasting inner beauty of character ("inner person of the heart").
A "gentle and tranquil spirit" is presented as highly valuable to God, emphasizing inner qualities over outward appearance.
The example of "holy women of the past," specifically Sarah, provides a model rooted in Jewish tradition.
Sarah calling Abraham "lord" (kurios) signified respect within their relationship and cultural norms (Genesis 18:12), not necessarily a universal command for address.
Christian women become spiritual daughters of Sarah by imitating her faith ("hoped in God") and righteous conduct ("do what is good"), not by fearfully conforming to external pressures.
The call to not be "frightened by anything alarming" encourages courage and trust in God amidst potentially difficult marital or social situations.

Husbands' Conduct Toward Wives

⁷ Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers.

"In the same way" also links husbands' conduct to Christ's example and the preceding instruction to wives.
"Live with your wives according to knowledge" implies thoughtful understanding, consideration, and sensitivity toward them.
"Showing them honor" was counter-cultural, elevating the status of wives beyond mere property or household managers.
"Weaker vessel" likely refers to physical strength or social vulnerability in that era, not moral, intellectual, or spiritual inferiority. It calls for protection and consideration.
The theological basis for honor is crucial: wives are "fellow heirs of the grace of life," equal recipients of God's salvation through Christ.
This shared inheritance underscores spiritual equality despite differing roles or social standings.
Failure to treat wives with understanding and honor has spiritual consequences, potentially hindering the husband's relationship with God ("so that your prayers will not be hindered").
This verse provides a foundation for mutual respect and partnership within marriage, grounded in shared faith.

Harmony and Blessing within the Community

⁸ Finally, all of you be harmonious, sympathetic, affectionate, compassionate, and humble.⁹ Do not return evil for evil or insult for insult, but instead bless others because you were called to inherit a blessing.¹⁰ For¹⁰ the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit .¹¹ And he must turn away from evil and do good;¹¹ he must seek peace and pursue it .¹² For the eyes of the Lord are upon the righteous and his ears are open to their prayer .¹² But the Lord's face is against those who do evil .

Peter shifts from household instructions to general exhortations for the entire Christian community ("all of you").
The listed virtues (harmony, sympathy, brotherly love, compassion, humility) are essential for church unity and witness.
A radical call to break cycles of retaliation: respond to evil and insults with blessing, reflecting God's character.
The motivation provided is twofold: believers are called *by* God's blessing and called *to inherit* God's future blessing.
Peter quotes Psalm 34:12-16 to ground these ethical instructions in Scripture, linking righteous living with experiencing a good life under God's favor.
Control of speech ("keep his tongue from evil," "lips from speaking deceit") is highlighted as crucial for righteous living.
Active pursuit of good ("turn away from evil and do good") and peace ("seek peace and pursue it") is required.
The quote emphasizes God's attentiveness and responsiveness to the righteous ("eyes of the Lord are upon the righteous," "ears are open to their prayer").
Conversely, it affirms God's opposition and judgment against evildoers ("Lord's face is against those who do evil").
This section connects personal conduct directly to experiencing God's blessing and avoiding His judgment.

Suffering for Righteousness

¹³ For who is going to harm you if you are devoted to what is good?¹⁴ But in fact, if you happen to suffer for doing what is right, you are blessed. Butdo not be terrified of them orbe shaken .¹⁵ But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess.¹⁶ Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you.¹⁷ For it is better to suffer for doing good, if God wills it, than for doing evil.

Peter addresses the reality that sometimes doing good *does* lead to suffering, despite the general principle in v. 13.
Suffering for righteousness is framed not as a tragedy, but as a state of being "blessed" (makarioi), echoing the Beatitudes (Matthew 5:10).
Believers are commanded not to fear human intimidation, drawing on Isaiah 8:12. Instead of fearing humans, they should fear/revere God.
The positive command corresponding to "do not fear" is to "set Christ apart as Lord (or sanctify Christ as Lord) in your hearts" (quoting Isaiah 8:13), acknowledging His supreme authority and holiness.
This inner reverence for Christ fuels the readiness to provide a defense (apologia) for Christian hope.
The defense should be characterized by "courtesy (or gentleness) and respect," demonstrating Christian character even toward opponents.
Maintaining a "good conscience" is vital; righteous living validates the verbal defense and shames false accusers.
Suffering unjustly for doing good is preferable to suffering justly for doing evil, especially if it aligns with God's sovereign will ("if God wills it").
This section prepares believers for opposition and instructs them on how to respond faithfully and effectively.

Christ's Suffering, Vindication, and Exaltation

¹⁸ Because Christ also suffered once for sins,¹⁸ the just for the unjust ,¹⁸ to bring you to God,¹⁸ by being put to death in the flesh¹⁸ but by being made alive in the spirit.¹⁹ In it he went and preached to the spirits in prison,²⁰ after they were disobedient long ago when God patiently waited in the days of Noah as an ark was being constructed. In the ark a few, that is eight souls, were delivered through water.²¹ And this prefigured baptism, which now saves you -not the washing off of physical dirt but the pledge of a good conscience to God-through the resurrection of Jesus Christ,²² who went into heaven and is at the right hand of God with angels and authorities and powers subject to him.

Christ's suffering is presented as the ultimate example and basis for believers enduring suffering (v. 18a).
His death was substitutionary ("the just for the unjust") and purposeful ("to bring you to God").
The contrast "put to death in the flesh but made alive in the spirit" refers to His physical death and subsequent resurrection/spiritual life.
Verses 19-20 are notoriously difficult. "In it" (likely referring to His state of being "made alive in the spirit") Christ "preached" (or proclaimed) to "spirits in prison."
Interpretations vary: Did He preach salvation to Old Testament saints, proclaim victory over fallen angels (perhaps linked to Genesis 6, given the Noahic context), or something else? The context suggests a proclamation of triumph related to His vindication.
These spirits are linked to the disobedience during Noah's time, when God's patience waited before the flood.
The flood narrative serves as a type: just as Noah and his family were saved "through water," baptism now functions similarly for believers.
Baptism is clarified: its saving efficacy isn't the physical act ("washing off of physical dirt") but the spiritual reality it represents – "the pledge (or appeal) of a good conscience to God," made possible "through the resurrection of Jesus Christ."
Baptism symbolizes identification with Christ's death and resurrection and represents an appeal to God based on a cleansed conscience.
The section culminates with Christ's ultimate vindication: His ascension ("gone into heaven"), exaltation ("at the right hand of God"), and supreme authority over all spiritual powers.
This final picture of Christ's triumph provides assurance and motivation for believers facing suffering.

The Bullet Point Bible

1 Peter 3