Bible Heaven/Bible Heaven.iso/robertsn/rwp-1pe/1pe3.rwp

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3:1 {In like manner} (\homoiôs\). Adverb closely connected with
\hupotassomenoi\, for which see #2:18|. {Ye wives} (\gunaikes\).
Without article. About wives see also #Col 3:18; Eph 5:22; Tit
2:4|. {To your own husbands} (\tois idiois andrasin\). \Idiois\
occurs also in Ephesians and Titus, but not in Colossians. It
strengthens the idea of possession in the article \tois\. Wives
are not enjoined to be in subjection to the husbands of other
women, as some think it fine to be (affinities!) {Even if any
obey not the word} (\kai ei tines apeithousin tôi logôi\).
Condition of first class and dative case of \logos\ (#1:23,25;
2:8|), that is, remain heathen. {That they be gained} (\hina
kerdêthêsontai\). Purpose clause with \hina\ and first future
passive indicative of \kerdainô\, old verb, to gain (from
\kerdos\, gain, interest) as in #Mt 18:15|. See the future with
\hina\ also in #Lu 20:10; Re 3:9|. {Without the word} (\aneu
logou\). Probably here "word from their wives" (Hart), the other
sense of \logos\ (talk, not technical "word of God"). {By the
behaviour of their wives} (\dia tês tôn gunaikôn anastrophês\).
Won by pious living, not by nagging. Many a wife has had this
blessed victory of grace.

3:2 {Beholding} (\epopteusantes\). First aorist active participle
of \epopteuô\, for which see #2:12|. See #2:12| also for
\anastrophên\ manner of life). {Chaste} (\hagnên\). Pure because
"in fear" (\en phobôi\), no word in the Greek for "coupled," fear
of God, though in #Eph 5:33| fear (reverence for) of the husband
is urged.

3:3 {Whose adorning} (\hôn kosmos\). Genitive plural of the
relative referring to \gunaikôn\ (wives). \Kosmos\ has here its
old meaning of ornament (cf. our cosmetics), not the common one
of world (#Joh 17:5|) considered as an orderly whole. _Mundus_ in
Latin is used in this double sense (ornament, world). {Let it be}
(\estô\). Imperative third singular of \eimi\. Not the outward
adorning of plaiting the hair (\ouch ho exôthen emplokês
trichôn\). The use of \ouch\ here rather than \mê\ (usual
negative with the imperative) because of the sharp contrast in
verse #4| (\all'\). The old adverb \exôthen\ (from without) is in
the attributive position like an adjective. \Emplokê\ is a late
word (from \emplekô\, to inweave, #2Ti 2:4; 2Pe 2:20|) in Strabo,
but often in the papyri for struggle as well as plaiting, here
only in N.T. {Of wearing} (\peritheseôs\). Late and rare word
(Galen, Arrian) from \peritithêmi\ (#Mt 27:28|), to put around, a
placing around. Ornaments of gold were worn round the hair as
nets and round the finger, arm, or ankle. {Or of putting on}
(\enduseôs\). Old word from \enduô\ (to put on), here only in
N.T. Peter is not forbidding the wearing of clothes and ornaments
by women, but the display of finery by contrast. Cf. #1Ti 2:9-13;
Isa 3:16ff|.

3:4 {But the hidden man of the heart} (\all' ho kruptos tês
kardias anthrôpos\). Here \anthrôpos\ is in contrast with
\kosmos\ just before. See Paul's use of \anthrôpos\ for the outer
and old, the inner and new man (#2Co 4:16; Ro 7:22; Col 3:9; Eph
3:16; 4:22,24|). See also the Jew \en kruptôi\ (#Ro 2:29|) and
what Jesus said about God seeing "in secret" (#Mt 6:4,6|). {In
the incorruptible apparel of a meek and quiet spirit} (\en tôi
aphthartôi tou hêsuchiou kai praeôs pneumatos\). No word in the
Greek for "apparel" (\kosmôi\). For \aphthartos\ see #1:4,23|.
For \praus\ see #Mt 5:5; 11:29|. \Pneuma\ (spirit) is here
disposition or temper (Bigg), unlike any other use in the N.T. In
#3:18,19; 4:6| it means the whole inner man as opposed to \sarx\
or \sôma\, very much as \psuchê\ is used as opposed to \sôma\.
{Which} (\ho\). Spirit just mentioned. {Of great price}
(\poluteles\). Old word (from \polu\ and \telos\, cost), in N.T.
only here, #Mr 14:3; 1Ti 2:9|.

3:5 {Adorned themselves} (\ekosmoun heautas\). Imperfect active
of customary action, "used to adorn themselves." \Kosmeô\ is old
verb from \kosmos\ in the sense in verse #3|. See #Heb 11:11,35|
for like tribute to holy women of the O.T. The participle
\hupotassomenai\ repeats verse #1|.

3:6 {As Sarah} (\hôs Sarra\). {Obeyed Abraham} (\hupêkouen tôi
Abraam\). Imperfect active of \hupakouô\, "used to obey" (with
dative). {Calling him lord} (\kurion auton kalousa\). Present
active participle of \kaleô\. See #Gen 18:12|. {Whose children ye
now are} (\hês egenêthête tekna\). First aorist passive
indicative of \ginomai\, "whose children ye became." {If ye do
well} (\agathopoiousai\). Present active feminine plural
participle of \agathopoieô\ (#2:15|), "doing good." {And are not
put in fear by any terror} (\kai mê phoboumenai mêdemian
ptoêsin\). Free quotation from #Pr 3:25|, "and not fearing any
terror" (cognate accusative of \ptoêsis\, after \phoboumenai\,
present middle participle, late and rare word from \ptoeô\, to
terrify, as in #Lu 21:9|, here only in N.T.). Perhaps Peter
regards Sarah's falsehood as the yielding to a sudden terror
(Hart). Hannah could also be named along with Sarah. The women
somehow do not organize "daughters of Sarah" societies.

3:7 {Ye husbands likewise} (\hoi andres homoiôs\). Probably
"likewise" here refers to honouring all men (#2:17|), not
"likewise" of #3:1|. {Dwell with} (\sunoikountes\). Present
active participle of \sunoikeô\, old verb for domestic
association, here only in N.T. Used as imperative here like the
participle in #2:18; 3:1|. {According to knowledge} (\kata
gnôsin\). "With an intelligent recognition of the nature of the
marriage relation" (Vincent). {Giving honour unto the woman as
unto the weaker vessel} (\hôs asthenesterôi skeuei tôi gunaikeiôi
aponemontes timên\). Present active participle of \aponemô\, old
verb, to assign, to portion out (or off), here only in N.T.
\Skeuos\ is an old and common word for vessel, furniture, utensil
(#Mt 12:29; 2Ti 2:20|). Here both husband and wife are termed
vessels or "parts of the furniture of God's house" (Bigg). See
Paul's use of \skeuos\ for ministers (#2Co 4:7|). \Gunaikeiôi\
here is an adjective (female, feminine) from \gunê\ (woman,
wife). She is termed "the weaker" (\tôi asthenesterôi\), not for
intellectual or moral weakness, but purely for physical reasons,
which the husband must recognize with due consideration for
marital happiness. {Joint-heirs of the grace of life}
(\sunklêronomoi charitos zôês\). Late double compound found in an
Ephesian inscription and the papyri, in N.T. only here, #Ro 8:17;
Eph 3:6; Heb 11:9|. God's gift of life eternal belongs to woman
as well as to man. In the eyes of God the wife may be superior to
the husband, not merely equal. {To the end that your prayers be
not hindered} (\eis to mê egkoptesthai tas proseuchas humôn\).
Purpose clause with \eis to\ and the present passive infinitive
(with negative \mê\) of \egkoptô\, to cut in, to interrupt, late
verb (Polybius), as in #Ro 15:22|, etc. Very vivid to us now with
our telephones and radios when people cut in on us. \Proseuchas\
(prayers) is the accusative of general reference. Husbands surely
have here cause to consider why their prayers are not answered.

3:8 {Finally} (\to telos\). Adverbial accusative. Conclusion, not
of the Epistle, but only of the addresses to various classes. No
verb (\este\ imperative, be) here. {Likeminded} (\homophrones\).
Old compound (\homos, phrên\), here only in N.T. {Compassionate}
(\sumpatheis\). Old adjective (\sun, paschô\), in N.T. only here
and #Ro 12:15|. Our "sympathetic" in original sense. {Loving as
brethren} (\philadelphoi\). Old compound (\philos, adelphos\),
here only in N.T. {Tender-hearted} (\eusplagchnoi\). Late and
rare compound (\eu\ and \splagchnon\), in Hippocrates, Apocrypha,
in N.T. only here and #Eph 4:32|. {Humble minded}
(\tapeinophrones\). Late compound (\tapeinos, phrên\), in
Plutarch, #Pr 29:23|, here only in N.T.

3:9 {Not rendering evil for evil} (\mê apodidontes kakon anti
kakou\). \Mê\ and the present active participle of \apodidômi\,
to give back. The same phrase in #Ro 12:17| and the same idea in
#1Th 5:15|. Peter may have obtained it from Paul or both from #Pr
17:13; 20:22|, "an approximation to Christ's repeal of the \lex
talionis\ (#Mt 5:38ff.|) which Plato first opposed among the
Greeks" (Hart). Common use of \anti\ for exchange. {Reviling for
reviling} (\loidorian anti loidorias\). Allusion to #2:23|
(Christ's own example). {But contrariwise blessing} (\tounantion
de eulogountes\). Adverbial accusative and crasis (\to enantion\)
of the neuter article and the adjective \enantios\ (\en, antios\,
opposite, #Mt 14:24|), "on the contrary." For \eulogountes\
(present active participle of \eulogeô\) see #Lu 6:28; Ro 12:14|
(imperative \eulogeite\). {For hereunto were ye called} (\hoti
eis touto eklêthête\). See #2:21| for this verb and use of \eis
touto\ (pointing to the preceding argument). {That ye should
inherit a blessing} (\hina eulogian klêronomêsête\). Purpose
clause with \hina\ and the first aorist active subjunctive of
\klêronomeô\, a plain reference to Esau, who wanted "to inherit
the blessing" (#Heb 12:17|) after he had sold his birthright.
Christians are the new Israel (both Gentiles and Jews) and are
the spiritual descendants of Isaac (#Ga 4:22ff.|).

3:10 {For} (\gar\). Reason for the entire exhortation in verses
#8,9| and introducing in verses #10-12| a quotation from #Ps
34:13-17| with some slight changes. {Would love life} (\thelôn
zôên agapâin\). "Wishing to love life." This present life. The
LXX expressions are obscure Hebraisms. The LXX has \agapôn\
(participle present active of \agapaô\, not the infinitive
\agapâin\. {Let him refrain} (\pausatô\). Third person singular
first aorist active imperative of \pauô\ to make stop, whereas
the LXX has \pauson\ (second person singular). {His tongue} (\tên
glôssan\). See #Jas 3:1-12|. {That they speak no guile} (\tou mê
lalêsai dolon\). Purpose clause with genitive article \tou\
(negative \mê\) and the first aorist active infinitive of
\laleô\. But it can also be explained as the ablative case with
the redundant negative \mê\ after a verb of hindering (\pausatô\)
like #Lu 4:42|. See Robertson, _Grammar_, p. 1061. "Let him
refrain his lips from speaking guile."

3:11 {Let him turn away} (\ekklinatô\). First aorist active
imperative third person singular of \ekklinô\, where the LXX has
\ekklinon\ (second person singular). Old verb, in N.T. only here,
#Ro 3:12; 16:17|. Peter adapted the passage all through to his
own construction and use. So as to \poiêsatô\ (let him do) for
\poiêson\ (do thou), \zêtêsatô\ (let him seek) for \zêtêson\ (do
thou seek), \diôxatô\ (let him pursue) for \diôxon\ (do thou
pursue), all first aorist active imperatives (of \poieô, zêteô,
diôkô\). See #Heb 12:14| for "pursuing peace." If men only did!

3:12 {Upon} (\epi\). In the case of righteous (\dikaious\, in the
O.T. sense like \dikaion Lot\ in #2Pe 2:7|) for their good, but
in the case of men "that do evil" (\epi poiountas kaka\, "upon
men doing evil things") "the face of the Lord" (\prosôpon
kuriou\) is not for their good, \epi\ here approaching "against"
in idea.

3:13 {That will harm you} (\ho kakôsôn humas\). Future active
articular participle of \kakoô\, old verb (from \kakos\, bad) as
in #Ac 7:6,19|. Any real hurt, either that wishes to harm you or
that can harm. See the words in #Isa 50:9|. {If ye be} (\ean
genêsthe\). Rather, "if ye become" (condition of third class with
\ean\ and second aorist middle subjunctive of \ginomai\).
{Zealous of that which is good} (\tou agathou zêlôtai\). "Zealots
for the good" (objective genitive after \zêlôtai\ (zealots, not
zealous), old word from \zêloô\ (#1Co 12:12|).

3:14 {But and if ye should suffer} (\all' ei kai paschoite\).
"But if ye should also (or even) suffer." Condition of the fourth
class with \ei\ and the optative (undetermined with less
likelihood), a rare condition in the vernacular _Koiné_, since
the optative was a dying mode. If matters, in spite of the
prophetic note of victory in verse #13|, should come to actual
suffering "for righteousness' sake" (\dia dikaiosunên\) as in #Mt
5:10| (\heneken\, not \dia\), then "blessed" (\makarioi\, the
very word of Jesus there which see, a word meaning "happy," not
\eulogêtoi\) "are ye" (not in the Greek). If the conclusion were
expressed regularly, it would be \eiête an\ (ye would be), not
\este\ (ye are). It is interesting to note the third-class
condition in verse #13| just before the fourth-class one in verse
#14|. {Fear not their fear} (\ton phobon autôn mê phobêthête\).
Prohibition with \mê\ and the first aorist (ingressive) passive
subjunctive of \phobeomai\, to fear, and the cognate accusative
\phobon\ (fear, terror). "Do not fear their threats" (Bigg).
Quotation from #Isa 8:12f|. {Neither be troubled} (\mêde
taraxthête\). Prohibition with \mêde\ and the first aorist
(ingressive) subjunctive of \tarassô\, to disturb (#Mt 2:6; Joh
12:27|). Part of the same quotation. Cf. #3:6|.

3:15 {Sanctify} (\hagiasate\). First aorist active imperative of
\hagiazô\. This instead of being afraid. {Christ as Lord}
(\kurion ton Christon\). \Ton Christon\, direct object with
article and \kurion\ predicate accusative (without article). This
is the correct text, not \ton theon\ of the Textus Receptus. An
adaptation to Christ of #Isa 8:13|. {Being ready always}
(\hetoimoi aei\). No participle in the Greek, old adjective (#Tit
3:1|). {To give answer} (\pros apologian\). "For an apology," the
old sense of \apologia\, an answer back, a defence (not excuse),
as in #Ac 22:1|, from \apologeomai\ to defend (not to apologize).
{A reason concerning the hope that is in you} (\logon peri tês en
humin elpidos\). Original sense of \logon\ (accusative of the
thing with \aitounti\ with \humâs\, accusative of the person)
"concerning the in you hope." Ready with a spoken defence of the
inward hope. This attitude calls for an intelligent grasp of the
hope and skill in presenting it. In Athens every citizen was
expected to be able to join in the discussion of state affairs.
{Yet with meekness and fear} (\alla meta prautêtos kai phobou\).
Of God (#2:18; 3:2,4|), not of man.

3:16 {Having a good conscience} (\suneidêsin echontes agathên\).
Present active participle of \echô\. See #2:18| for \suneidêsin\
and #3:21| for \suneidêsis agathê\ again ("a
quasi-personification," Hart). {That they may be put to shame}
(\hina kataischunthôsin\). Purpose clause with \hina\ and the
first aorist passive subjunctive of \kataischunô\, old verb, to
put to shame (#Lu 13:17; 1Pe 2:6|). {Wherein ye are spoken
against} (\en hôi katalaleisthe\). Present passive indicative of
\katalaleô\, for which see #2:12| with \en hôi\ also. Peter may
be recalling (Hart) his own experience at Pentecost when the Jews
first scoffed and others were cut to the heart (#Ac 2:13,37|).
{Who revile} (\hoi epêreazontes\). Articular present active
participle of \epêreazô\, old verb (from \epêreia\, spiteful
abuse), to insult, in N.T. only here and #Lu 6:28|. {In Christ}
(\en Christôi\). Paul's common mystical phrase that Peter has
three times (here, #5:10,14|), not in John, though the idea is
constantly in John. Peter here gives a new turn (cf. #2:12|) to
\anastrophê\ (manner of life). "Constantly the apostle repeats
his phrases with new significance and in a new light" (Bigg).

3:17 {Better} (\kreitton\). Comparative of \kratus\ as in #2Pe
2:21; Heb 1:4|. Patient endurance not only silences calumny
(verse #16|), is Christlike (verse #18|), but it has a value of
its own (verse #17|). {If the will of God should so will} (\ei
theloi to thelêma tou theou\). Condition of the fourth class
again (\ei--theloi\) with \ei\ and the optative. For a like
pleonasm see #Joh 7:17|. {For well-doing than for evil-doing}
(\agathopoiountas ê kakopoiountas\). Accusative plural agreeing
with \humâs\ understood (accusative of general reference with the
infinitive \paschein\ (to suffer) of the participles from
\agathopoieô\ (see #2:15|) and \kakopoieô\ (#Mr 3:4|, and see
#1Pe 2:14| for \kakopoios\).

3:18 {Because Christ also died} (\hoti kai Christos apethanen\).
So the best MSS.; later ones \epathen\ (suffered). The example of
Christ should stir us to patient endurance. {For sins} (\peri
hamartiôn\). "Concerning sins" (not his, but ours, #1:18|).
\Peri\ (around, concerning) with \hamartias\ in the regular
phrase for the sin offering (#Le 5:7; 6:30|), though \huper
hamartias\ does occur (#Eze 43:25|). So in the N.T. we find both
\peri hamartiôn\ (#Heb 5:3|) and \huper hamartiôn\ (#Heb 5:1|).
{Once} (\hapax\). Once for all (#Heb 9:28|), not once upon a time
(\pote\). {The righteous for the unrighteous} (\dikaios huper
adikôn\). Literally, "just for unjust" (no articles). See #1Pe
2:19| for the sinlessness of Christ as the one perfect offering
for sin. This is what gives Christ's blood value. He has no sin
himself. Some men today fail to perceive this point. {That he
might bring us to God} (\hina hêmâs prosagagêi tôi theôi\).
Purpose clause with \hina\, with second aorist active subjunctive
of \prosagô\ and the dative case \tôi theôi\. The MSS. vary
between \hêmâs\ (us) and \humâs\ (you). The verb \prosagô\ means
to lead or bring to (#Mt 18:24|), to approach God (cf.
\prosagôgên\ in #Eph 2:18|), to present us to God on the basis of
his atoning death for us, which has opened the way (#Ro 3:25; Heb
10:19f|.) {Being put to death in the flesh} (\thanatôtheis men
sarki\). First aorist passive participle of \thanatoô\, old verb
(from \thanatos\ death), to put to death. \Sarki\ is locative
case of \sarx\. {But quickened in the spirit} (\zôopoiêtheis de
pneumati\). First aorist passive participle of \zôopoieô\ rare
(Aristotle) verb (from \zôopoios\ making alive), to make alive.
The participles are not antecedent to \apethanen\, but
simultaneous with it. There is no such construction as the
participle of subsequent action. The spirit of Christ did not die
when his flesh did, but "was endued with new and greater powers
of life" (Thayer). See #1Co 15:22| for the use of the verb for
the resurrection of the body. But the use of the word \pneumati\
(locative case) in contrast with \sarki\ starts Peter's mind off
in a long comparison by way of illustration that runs from verses
#19-22|. The following verses have caused more controversy than
anything in the Epistle.

3:19 {In which also} (\en hôi kai\). That is, in spirit (relative
referring to \pneumati\). But, a number of modern scholars have
followed Griesbach's conjecture that the original text was either
\Nôe kai\ (Noah also), or \Enôch kai\ (Enoch also), or \en hôi
kai Enôch\ (in which Enoch also) which an early scribe
misunderstood or omitted \Enôch kai\ in copying
(\homoioteleuton\). It is allowed in Stier and Theile's
_Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel
Harris in _The Expositor_ (1901), and _Sidelights on N.T.
Research_ (p. 208), by Nestle in 1902, by Moffatt's New
Translation of the New Testament. Windisch rejects it as
inconsistent with the context. There is no manuscript for the
conjecture, though it would relieve the difficulty greatly.
Luther admits that he does not know what Peter means. Bigg has no
doubt that the event recorded took place between Christ's death
and his resurrection and holds that Peter is alluding to Christ's
_Descensus ad Inferos_ in #Ac 2:27| (with which he compares #Mt
27:52f.; Lu 23:34; Eph 4:9|). With this Windisch agrees. But
Wohlenberg holds that Peter means that Christ in his preexistent
state preached to those who rejected the preaching of Noah who
are now in prison. Augustine held that Christ was in Noah when he
preached. Bigg argues strongly that Christ during the time
between his death and resurrection preached to those who once
heard Noah (but are now in prison) and offered them another
chance and not mere condemnation. If so, why did Jesus confine
his preaching to this one group? So the theories run on about
this passage. One can only say that it is a slim hope for those
who neglect or reject Christ in this life to gamble with a
possible second chance after death which rests on very precarious
exegesis of a most difficult passage in Peter's Epistle.
Accepting the text as we have, what can we make of it? {He went
and preached} (\poreutheis ekêruxen\). First aorist passive
(deponent) participle of \poreuomai\ and first aorist active
indicative of \kêrussô\, the verb commonly used of the preaching
of Jesus. Naturally the words mean personal action by Christ "in
spirit" as illustration of his "quickening" (verse #18|) whether
done before his death or afterwards. It is interesting to observe
that, just as the relative \en hôi\ here tells something
suggested by the word \pneumati\ (in spirit) just before, so in
verse #21| the relative \ho\ (which) tells another illustration
of the words \di' hudatos\ (by water) just before. Peter jumps
from the flood in Noah's time to baptism in Peter's time, just as
he jumped backwards from Christ's time to Noah's time. He easily
goes off at a word. What does he mean here by the story that
illustrates Christ's quickening in spirit? {Unto the spirits in
prison} (\tois en phulakêi pneumasin\). The language is plain
enough except that it does not make it clear whether Jesus did
the preaching to spirits in prison at the time or to people whose
spirits are now in prison, the point of doubt already discussed.
The metaphorical use of \en phulakêi\ can be illustrated by #2Pe
2:4; Jude 1:6; Re 20:7| (the final abode of the lost). See #Heb
12:23| for the use of \pneumata\ for disembodied spirits.

3:20 {Which aforetime were disobedient} (\apeithêsasin pote\).
First aorist active participle of \apeitheô\ (for which verb see
#3:20|) in the dative plural agreeing with \pneumasin\. These
spirits now in prison once upon a time (\pote\) were disobedient
(typical rebels, Hart calls them). {Waited} (\apexedecheto\).
Imperfect middle of the double compound \apekdechomai\, late
verb, probably first by Paul (#1Co 1:7|), though in the
apocryphal _Acta Pauli_ (iii) and other late writings cited by
Nageli (p. 43). Perfective use of the two prepositions (\apo,
ek\) to wait out to the end, as for Christ's Second Coming (#Php
3:20|). A hundred years apparently after the warning (#Ge 5:32;
6:3; 7:6|) Noah was preparing the ark and Noah as a preacher of
righteousness (#2Pe 2:5|) forewarned the people, who disregarded
it. {While the ark was a preparing} (\kataskeuazomenês kibôtou\).
Genitive absolute with present passive participle of
\kataskeuazô\, old compound (#Mt 11:10|), for \kibôtos\ (ark) see
on »Mt 24:38|. {Wherein} (\eis hên\). "Into which" (the ark).
{That is} (\tout' estin\). Explanatory expression like our
English idiom (#Ro 10:6|, etc.). {Souls} (\psuchai\). Persons of
both sexes (living men) as in #Ac 2:41; 27:37|, etc. {Were saved}
(\diesôthêsan\). First aorist passive indicative of \diasôzô\,
old compound, to bring safe through as in #Ac 27:44|. {Through
water} (\di' hudatos\). "By means of water" as the intermediate
agent, an apparent change in the use of \dia\ in composition just
before (local use) to the instrumental use here. They came
through the water in the ark and so were saved by the water in
spite of the flood around them. Peter lays stress (Hart) on the
water rather than on the ark (#Heb 11:7|) for the sake of the
following illustration.

3:21 {Which also} (\ho kai\). Water just mentioned. {After a true
likeness} (\antitupon\). Water in baptism now as an anti-type of
Noah's deliverance by water. For \baptisma\ see on »Mt 3:7|. For
\antitupon\ see on »Heb 9:24| (only other N.T. example) where the
word is used of the earthly tabernacle corresponding (\antitupa\)
to the heavenly, which is the pattern (\tupon\ #Heb 8:5|) for the
earthly. So here baptism is presented as corresponding to
(prefigured by) the deliverance of Noah's family by water. It is
only a vague parallel, but not over-fanciful. {Doth now save you}
(\humas nun sôzei\). Simplex verb (\sôzô\, not the compound
\diasôzô\). The saving by baptism which Peter here mentions is
only symbolic (a metaphor or picture as in #Ro 6:2-6|), not
actual as Peter hastens to explain. {Not the putting away of the
filth of the flesh} (\ou sarkos apothesis rupou\). \Apothesis\ is
old word from \apotithêmi\ (#2:1|), in N.T. only here and #2Pe
1:14|. \Rupou\ (genitive of \rupos\) is old word (cf. \ruparos\,
filthy, in #Jas 2:2; Re 22:11|), here only in N.T. (cf. #Isa 3:3;
4:4|). Baptism, Peter explains, does not wash away the filth of
the flesh either in a literal sense, as a bath for the body, or
in a metaphorical sense of the filth of the soul. No ceremonies
really affect the conscience (#Heb 9:13f.|). Peter here expressly
denies baptismal remission of sin. {But the interrogation of a
good conscience toward God} (\alla suneidêseôs agathês eperôtêma
eis theon\). Old word from \eperôtaô\ (to question as in #Mr
9:32; Mt 16:1|), here only in N.T. In ancient Greek it never
means answer, but only inquiry. The inscriptions of the age of
the Antonines use it of the Senate's approval after inquiry. That
may be the sense here, that is, avowal of consecration to God
after inquiry, having repented and turned to God and now making
this public proclamation of that fact by means of baptism (the
symbol of the previous inward change of heart). Thus taken, it
matters little whether \eis theon\ (toward God) be taken with
\eperôtêma\ or \suneidêseôs\. {Through the resurrection of Jesus
Christ} (\di' anastaseôs Iêsou Christou\). For baptism is a
symbolic picture of the resurrection of Christ as well as of our
own spiritual renewal (#Ro 6:2-6|). See #1:3| for regeneration
made possible by the resurrection of Jesus.

3:22 {Having gone} (\poreutheis\). First aorist (deponent)
participle (not periphrastic) of \poreuomai\. {Being made
subject} (\hupotagentôn\). Second aorist passive participle of
\hupotassô\ (see #2:18; 3:1|) in the genitive absolute
construction. {Unto him} (\autôi\). Christ. See #1Co 15:28|.