Matthew Henry Commentary 1 Peter 3

The wife must fulfill her duty to her own husband, even if he does not obey the word. We see daily how closely evil men watch the ways and lives of those who profess religion. The wearing of apparel is not forbidden, but vanity and costliness in adornment are. Religious people should take care that all their behavior is consistent with their profession.

But how few know the right measure and limits of those two necessities of life, food and clothing! Unless poverty is our carver and cuts us short, there is hardly anyone who does not desire something beyond what is good for us. Far more people are indebted to their humble circumstances than to their humility of mind; and many will not be so restricted, but instead lavish their time and money upon trifles.

The apostle directs Christian women to put on something incorruptible that beautifies the soul—namely, the graces of God's Holy Spirit. A true Christian's primary concern lies in the right ordering of his own spirit. This will do more to secure the affections and arouse the esteem of a husband than elaborate ornaments or fashionable apparel, when accompanied by a contrary and quarrelsome temper.

Christians should do their duty to one another from a willing mind and in obedience to the command of God. Wives should be subject to their husbands, not out of dread and fear, but from a desire to do well and please God. The husband's duty to the wife includes giving due respect to her, maintaining her authority, protecting her, and placing trust in her.

They are heirs together of all the blessings of this life and of the life to come, and should live peaceably with one another. Prayer sweetens their interaction. And it is not enough for them to pray with the family; husband and wife should also pray together by themselves, and with their children. Those who are familiar with prayer find such unspeakable sweetness in it that they will not be hindered in it.

So that you may pray much, live in holiness; and so that you may live in holiness, be devoted to prayer.

Although Christians cannot always be of the exact same mind, they should still have compassion for one another and love as brothers and sisters. If anyone desires to live comfortably on earth, or to possess eternal life in heaven, they must bridle their tongue from wicked, abusive, or deceitful words. They must forsake and keep away from evil actions, do all the good they can, and seek peace with everyone. For God, all-wise and everywhere present, watches over the righteous and takes care of them. No one could or should harm those who follow the example of Christ—who is perfect goodness and did good to others—for they are His followers.

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 does not disturb. The conscience is good when it does its office well.

That person is in a sad condition in 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 who knew no sin suffered instead of those who knew no righteousness. The blessed purpose 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 His human nature, but was made alive 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 and gave warning by Noah.

But although 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 who despised Noah's warning now are, and from where there is no redemption. Noah's salvation in the ark upon the water, which carried him above the floods, prefigured 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 was the sign. True baptism is not the outward ordinance, but occurs when a person, by the regeneration of the Spirit, is enabled to repent, profess faith, and resolve to live a new life, uprightly and as in the presence of God.

Let us beware that we do not rest upon outward forms. Let us learn to look on the ordinances of God spiritually and to inquire after their spiritual effect and working 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. Therefore, do not rest until you are cleansed by the Spirit of Christ and the blood of Christ. His resurrection from the dead is that by which we are assured of purification and peace.