1 Peter 3 Verses 1 to 7 Marriage Made in Heaven February 19, 2023

1 Peter 3 Verses 1 to 7 Marriage Made in Heaven February 19, 2023

Class Presentation Notes AAAA

Background Scripture:

Mark 10:6-9 (NASB) 6 "But from the beginning of creation, God MADE THEM MALE AND FEMALE. 7 "FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER, 8 AND THE TWO SHALL BECOME ONE FLESH; so they are no longer two, but one flesh. 9 "What therefore God has joined together, let no man separate."

Main Idea: Marriage is not a 50/50 proposition. It requires 100% from both partners.

Teaching Aim: to encourage adults to understand that every marriage that follows God’s plan for marriage is a marriage made in Heaven.

Create Interest:

· Peter has already given us some general principles for Christian living when dealing with the Christian’s responsibilities as a citizen and as a servant. Now he tells us some of the specifics involved in being a good wife and a good husband. Prepare for a counter-cultural challenge![1]

· What are the duties of the Christian wife to her husband and of the Christian husband to his wife? This is the discussion of this and the next passage. Remember: the major subject of chapters 1:13–3:12 is giving your life to God. If a woman wants to give her life to God, then she has to give herself, that is, submit herself, to her own husband. Scripture says that she has to do five specific things.

o Live in submission to your own husband (v. 1).

o Live a pure life (v. 2).

o Live a reverent life before God (v. 2).

o Do not dress to attract attention (v. 3).

o Adorn or dress your heart with a gentle and quiet spirit (vv. 4–6).[2]

· Ladies, be not discouraged, we cover verse 7 in detail and get in the men’s face to wrap up our study. You will be honored to read about God’s instructions to men😊.

Lesson in Historical Context:

· If believers are to maintain an exemplary testimony in this unbelieving world, they must live blamelessly in the four major arenas of God-ordained social interaction that Peter addresses: the society (2:13–17), the workplace (2:18–25),the family (3:1–7), and the church (3:8–9).

· In relation to the three secular dimensions of life, the apostle commands believers to be witnesses for the positive sake of the gospel (2:9) as well as negatively, to silence the critics of the faith (2:12–15).

· This opening section of chapter 3 deals with the third and smallest unit of social structure ordained by God, the family. In the other two categories, submission is required to the civil authority (2:13–14) and to employers (2:18). The issue of submission is also critical in the family, beginning with the wife to her husband.

o Peter here directs six verses to wives’ submission to husbands and one to husbands’ serving the needs of wives, a division that may at first glance seem out of balance.

o In Peter’s day when a wife became a Christian, the potential for difficulty was much greater than it was if the husband first became a believer. In that society when women, who were viewed as inferior to men, became Christians without their husbands also becoming saved, the likelihood of his being embarrassed and shamed by what was viewed as an act of defiance by his wife, was predictable, as was the conflict subsequently generated.

· In first-century Greco-Roman culture, women received little or no respect. As long as they lived in their father’s house, they were subject to the Roman law of patria potestas (“the father’s power”), which granted fathers ultimate life-and-death authority over their children.

o Husbands had a similar kind of legal authority over their wives.

· Society regarded women as mere servants who were to stay at home and obey their husbands. If a woman decided to obey the gospel, that decision to change religions on her own could result in severe abuse from her unsaved husband.

o When such conversion did occur, a wife needed to know how to respond to her husband so that she might win him to the gospel. Her essential duty was to be submissive, as in the case of civil and workplace relations.

· First, the believing wife has the responsibility to stay with her unbelieving husband. If he wants to maintain the union, she must not divorce him: “A woman who has an unbelieving husband, and he consents to live with her, she must not send her husband away” (1 Cor. 7:13; cf. v. 39; Rom. 7:2–3).

· Second, Paul went on to say that unsaved spouses benefit from the divine blessings their saved spouses receive from God: “For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her believing husband” (1 Cor. 7:14).

o However, if an unbelieving husband does not want to stay with his believing wife, she does not need to compel him to remain because such an attempt may produce nothing but turmoil, and believers are called to peace:

§ “Yet if the unbelieving one leaves, let him leave; the brother or the sister is not under bondage in such cases, but God has called us to peace” (1 Cor. 7:15). When the bond is broken under such conditions, the believer is free to remarry in the Lord, as in the case of death (1 Cor. 7:39).

· That Christian women are spiritually equal to men in Christ is clearfrom Galatians 3:27–28, “For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.”

o Still, God has ordained women to have certain obligations to their husbands, which Peter identifies as submission and faithfulness, and modesty.[3]

Bible Study:

1 Peter 3:1 (NASB) 1 In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives,

· Wives are to express their submission “to every human creature” by their submission to their own husbands. This is not an unusual statement, for it expresses the social expectations of that period, as well as the general Christian virtue of submission (cf. Eph. 5:20-23).

· It was a necessary admonition in that in the church women found a freedom in worship under the influence of the Spirit that they did not enjoy elsewhere in society and that led some of them to a rejection of their husbands’ authority, deeply embarrassing both the men and the church (cf. 1 Cor. 11:2–16).

o But what was probably surprising to the original readersis that here in a seemingly traditional ethical section wives are addressed at all. In that society women were expected to follow the religion of their husbands; they might have their own cult on the side, but the family religion was that of the husband.

§ Peter clearly focuses his address on women whose husbands are not Christians (not that he would give different advice to women whose husbands were Christians), and he addresses them as independent moral agents whose decision to turn to Christ he supports and whose goal to win their husbands he encourages. This is quite a revolutionary attitude for that culture. Discuss in our time today.

· The husbands in question “do not believe the word,” for their wives had certainly tried to explain their new faith to them and some husbands probably would have visited their wives’ church to see what was going on.

o Since these men had not accepted the gospel, they were likely discouraging their wives’ dedication to Christ and attendance at Christian activities, especially when they discovered that the women no longer accepted their household religion.

· Peter does not suggest that the women should give in to their husbands and discontinue Christian activities, but that they should not allow their freedom in Christ and domestic discomfort (with some understandable hurt and anger) to make them feel superior to their husbands and obey them less.

o Instead, they are to be model wives.

§ This seeking to please is far more likely to win their husbands over than continual nagging.

§ It will also commend Christianity to the wider society. The term “win” is a commercial term meaning “to get commercial gain” or “to win something,” but in Christian usage it is a missionary term meaning “to make a Christian” and is used in parallel with “save” in 1 Cor. 9:19–22. [4]

Thoughts to soak on for deeper understanding and to keep the wives from getting up and leaving this lesson

· Has Scripture gone too far in declaring that wives should be subject to their husbands? Has God made a mistake within the order of the family? To the Christian, the answer is no.

o The problem is not in what God has said, but in our understanding of what He has said or in our rebellion against what He wills.

o Any wife who reacts to God’s command is reacting either because she does not understand what God is saying or is just unwilling to give her life to God and follow Him as He says. What does God mean by subjection? God does not mean dictatorial subjection …

§ that a wife is to subject herself to a tyrant

§ that a wife is to submit herself to the demands of a husband who acts like a beast

§ that a wife is to be a slave or footstool for the husband

§ that a wife is to serve her husband without restraint

§ that a wife is to be treated as inferior to her husband

· What God means by subjection is order, cooperation, relationship, and partnership—that a husband and wife are to walk together, hand in hand, throughout life.

o Everybody of people—even when the body is only two persons—must have a leader who takes the lead in plowing through the wilderness of the world and its trials and temptations and difficulties.

o Between the two, wife and husband, one of them has to be the primary leader. God’s order for the two is that the husband take the lead. The Christian wife, in obedience to her Lord, subjects herself to her husband’s leadership, authority, and control.[5]

1 Peter 3:2 (NASB) 2 as they observe your chaste and respectful behavior.

· The word chaste here (Hagnos) refers to purity of conduct in all respects, and not merely to chastity properly so called is tied with Holy, pure, chaste, pure from every fault, modest. Cultic understanding is intended; hagnos has moved totally into the realm of ethics and morality.

o The Christian model for “purity, sincerity” is plainly God (1 John 3:3). This reflects not only an internal condition but an external attitude that is demonstrated by our behavior and conduct (Titus 2:5).

§ Philippians 4:8 (NIV2011) 8 Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.

· Even when James advised his readers that the wisdom “from above” (3:17) is hagnos, he may well have had in mind that such wisdom (= the Spirit) expresses itself in behavior, especially in humility (3:13). Hagnos, therefore, stands over against the ungodly envy of selfish ambition that was disrupting the community addressed by James. Moreover, hagnos acts as an almost umbrella term for the list of admirable qualities which James attributed to the “wisdom that is from above” (James 3:17, 18).

· The conduct of the wife is to be in all respects pure; and this is to be the grand instrumentality in the conversion of her husband. A wife may be strictly chaste, and yet there may be many other things in her conduct and temper which would mar the beauty of her piety and prevent any happy influence on the mind of her husband.

· Coupled with respectful behavior/fear:The word fear, in this place, may refer either to the fear of God, or to a proper respect and reverence for their husbands, Eph. 5:33. It is a delicate, timid grace, afraid of the least air, or shadow of anything that has but a resemblance of wronging it, in bearing/posture, or speech, or apparel.’[6]

· Believers are not to live like their “former way of life,” (NIV) according to the “old man” (Ephesians 4:22). Rather, he or she must be holy in “all you do” (anastrophē, 1 Peter 1:15, NIV; cf. 1:18). The believers conduct should be modeled after God himself (1 Peter 1:15), in fear of God (1 Peter 1:17). It must be a lifestyle of integrity (James 3:13) so any who would criticize the Faith would be put to shame (1 Peter 3:16).

o Then those outside of the community of faith, because of a Christian’s lifestyle and good deeds, are compelled to glorify God on the day of His visitation (1 Peter 2:12). A wife’s holy conduct may even win her husband to Christ (1 Peter 3:1, 2).[7]

1 Peter 3:3 (NASB) 3 Your adornment must not be merelyexternal—braiding the hair, and wearing gold jewelry, or putting on dresses;

· The NASB represents a literal translation of the verse, “Let not your adornment be merely [added for clarity] external—braiding the hair, and wearing gold jewelry, or putting on dresses.” The admonition here is quite similar to what we find in 1 Tim 2:9–10.

o We should also note that it was common in the Greco-Roman world to admonish women to dress modestly instead of ostentatiously or seductively. What Peter wrote here, therefore, would not come as a shock to his readers.

o His admonition was in accord with the standpoint of many within the Greco-Roman world. Peter did not prohibit women from wearing their hair nicely or from wearing any jewelry at all.

§ He prohibited them from spending an excessive amount of money on their outward adornment or from wearing clothing that is seductive.

§ Indeed, the Greek literally forbids the wearing of clothing at all (“the putting on of garments,” hē endysis himatiōn). Obviously, Peter was not recommending that women wear nothing at all.

§ His point was that they should not wear clothing that is exorbitantly expensive or immodest. Neither is there any contextual warrant for the notion that such adornment is forbidden because it was associated with idolatry, even though braiding of hair was featured in the cults of Isis and Artemis of Ephesus.[8]

Thought to soak on here for clarity:

· The attractive beauty of the Christian wife is not to depend on outward adornment. It is certainly right for every Christian to be neatly dressed: a dowdy, unkempt appearance is no advertisement for a gospel of grace. But Peter has in mind unnecessary extravagances in his reference to braided hair and the wearing of gold jewelry and fine clothes.

· The apostle is not forbidding Christian women from having hairdos or from wearing ornaments. His language is to be taken as more figurative than literal, since grammatically (by a hendiadys) he means “gold-braided hair,” after the fashionable and extravagant hairstyling of the day among the wealthy, and which amounted to virtually submerging the hair in lavish gold spangles.

· Surface show aside, elaborate hairdos consumed much time, and Christians had more important matters of the Spirit to which to devote themselves (1:18)[9]

·

1 Peter 3:4 (NASB) 4 but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God.

· The hidden person of the heart is the wife’s inward nature, her true personality. It is not visible in itself, but it is revealed through words and actions which reflect inner attitudes.

o The phrase refers to the inner person of the heart or what a person is on the inside. What is on the inside is not liable to corruption or decay. Peter states if you want to adorn yourself with ornaments, then adorn yourself with the ornament of a meek and quiet spirit. This is what is valuable to God. The ornament of a Meek and Quiet Spirit:

§ It is Rewardingbecause the woman with this ornament has learned to die to self.

§ It is Relevantin having a powerful testimony for Jesus Christ.

§ It is Radiant,because such behavior stands out like a full moon in the blackness of winter’s night.

§ It is Rarelike a blue rose or snow in the summer.

§ It is Robustand influential in turning the heart of an unsaved husband to Jesus Christ.

§ It is a Role Model to those who struggle with a lack of self control.[10]

· Imperishableis an adjective which the New Testament uses consistently to speak of heavenly realities, things which will not fade away with the passing of this present world. Since Peter uses this adjective without a noun following it, some noun must be supplied by the reader from the context. Various suggestions have been made (rsv: ‘imperishable jewel’; niv: ‘unfading beauty’; nasb: ‘imperishable quality’; neb: ‘imperishable ornament’), but the sense is roughly the same in all of them: the beauty of a gentle and quiet spirit will last for eternity, in contrast to the fleeting beauty of jewelry or clothing.

· The adjective gentle (praüs) only occurs three other times in the New Testament (Matt. 5:5; 11:29; 21:5), twice referring to Christ, but its related noun, translated ‘gentleness’ or ‘meekness’, is more frequent (Gal. 5:23; 6:1; Jas 3:13; etc.).

o It means ‘not insistent on one’s own rights’, or ‘not pushy, not selfishly assertive’, ‘not demanding one’s own way’.Such a gentle and quiet spirit will be beautiful to other human beings, even unbelieving husbands (vv. 1–2), but even more importantly it is something which is precious in the sight of God.

o Why? No doubt because such a spirit is the result of quiet and continual trust in God to supply one’s needs, and God delights in being trusted (cf. 1:5, 7, 8–9, 21; 2:6–7, 23; 3:12; 5:7).[11]

1 Peter 3:5-6 (NASB) 5 For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands; 6 just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear.

· Peter now reminds Christian women of what some did in Old Testament times: “For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands” (3:5).

· The Lord knows all about this kind of subjection from personal experience (Luke 2:46–52). As a boy of twelve, He, the Lord of glory, was subject unto Joseph and Mary. As a result, He “increased in wisdom and stature [maturity], and in favor with God and man.”

· Peter gives another illustration. He reminds Christian women of what Sarah did: “Even as Sarah obeyed Abraham, calling him lord: whose daughters you are, as long as you do well, and are not afraid with any amazement” (3:6).

o Peter saw Christian women as the spiritual successors to Sarah just as all believers are the spiritual sons of Abraham.

o The proof of this mother-daughter relationship with Sarah should be evident in the lives of her spiritual descendants by their consistent godly behavior.

o Such a wife need have no fear or “terror” of what unbelieving husbands might seek to exact from them in their pursuit of godliness.

§ Their inner resources are Christ and His Holy Spirit, two persons adequate for any situation.

· Peter says of Sarah that she “obeyed” her husband. The Greek tense makes it clear that this was something going on over a long period of time. Sarah even obeyed her husband when, on making his disastrous raid into Egypt (and, later, into Philistia), he requested her to tell people she was his sister (Gen. 12:10–20; 20:1–13). She obeyed him without argument when unexpected company dropped in; and Abraham said to her, “Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth” (Gen. 18:6).

o Many modern women would make a fuss at being ordered around like that! One reason God could bless Abraham the way He did was because He could say, “I know [Abraham], that he will command … his household …” (Gen. 18:19).

§ The order in Abraham’s home, in which Sarah cooperated to the full, was delightful to God. There is no hint that Sarah objected, even when Abraham took their beloved Isaac to Mount Moriah. She might not have known Abraham’s intent, of course; but to imagine Abraham’s sneaking away to Mount Moriah is not in keeping with Abraham’s character (Gen. 22:1–3). Sarah was as strong in the faith as Abraham (Heb. 11:11–12).[12] Discuss and apply to today.

Pause here, take a breath, and don’t give up on the teachings

· Before we dig into this verse 7, we want to note the basic principle addressed in this verse.

o It is the principle of having the right attitude. Having the right attitude will do wonders for your marriage and your relationships with other people.

o Peter lists throughout this epistle a variety of attitudes that the believer should have in his life.

o We would note that these apply to all Christians and thus find application in our focus on the marriage😊here.

· The Attitude of Rejoicing

o 1 Peter 1:6 (NASB) 6 In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials,

o 1 Peter 4:13-14 (NASB) 13 but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation. 14 If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you.

o 1 Peter 1:7-8 (NASB) 7 so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; 8 and though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory,

· The Attitude of Readiness Against Satanic Temptation

o 1 Peter 5:8 (NASB) 8 Be of sober spirit,be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.

· The Attitude of Researching the Word of God

o 1 Peter 2:1-2 (NASB) 1 Therefore, putting aside all malice and all deceit and hypocrisy and envy and all slander, 2 like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation,

· The Attitude of Resignation or Submission

o 1 Peter 2:13 (NASB) 13 Submit yourselves for the Lord's sake to every human institution, whether to a king as the one in authority,

o 1 Peter 2:18 (NASB) 18 Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable.

o 1 Peter 5:6 (NASB) 6 Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time,

· The Attitude of Respecting and Caring for Others

o 1 Peter 2:17 (NASB) 17 Honor all people, love the brotherhood, fear God, honor the king.

o 1 Peter 3:7 (NASB) 7 You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered.

o 1 Peter 4:8-9 (NASB) 8 Above all, keep fervent in your love for one another, because love covers a multitude of sins. 9 Be hospitable to one another without complaint.

· The Attitude of Righteous Living

o 1 Peter 2:16 (NASB) 16 Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God.

o 1 Peter 3:16 (NASB) 16 and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame.

· The Attitude of Readiness in Serving the Lord and Others

o 1 Peter 5:2-3 (NASB) 2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3 nor yet as lording it over those allotted to your charge, but proving to be examples to the flock.

o 1 Peter 1:13-14 (NASB) 13 Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the former lusts which were yours in your ignorance,

Now with your quiver full of arrows/right attitudes and feeling better about things let’s move on😊.

1 Peter 3:7 (NASB) 7 You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered.

· As we look at verse seven, we find that Peter also gives an important principle for husbands that involves having the right attitude. He holds up to men the diamonds of deference and devotion.

· Husbands, in the same way… The path of Christian living is no different for the husband than for the wife. Both are called to follow Christ in humble and compassionate love, accepting rebuffs with forgiving grace (3:8–9). Since the husband’s role is different, the form of his service is different.

o The wife is called to be submissive to her husband; the husband is called to honor his wife. That honor includes considerate understanding.

· A man is to “live” with his wife in an “understanding way”. In other words, a husband is to dwell with her and treat her with understanding. He must be considerate and sensitive to the feelings of his wife. He must also be loving and affectionate with his wife. A Christian husband needs to know his wife’s moods, feelings, needs, fears, and hopes.

o The best way to understand someone is to spend time with them. This is important and shows how Christianity elevated the wife in the home. She is not a rug to be trampled, but a queen to be honored. Pagan religions around the world have a totally different outlook about the wife in the home.

o In pagan cultures, she, in most cases, is abused instead of adored. She is treated like a slave and neglected.[13]

· The husband is to live with his wife considerately, literally ‘according to knowledge’. The expression describing their living together is not limited to sexual intimacy, but it has particular reference to it.

o In all their life together, and particularly in their sexual union, the husband is to relate to his wife ‘in an understanding way’. Does Peter mean knowledge of the wife, or knowledge of God and his calling? The close connection with the description of the wife as the weaker partner favors the specific sense.

o The husband must dwell with his wife as one who knows her needs, who recognizes the delicacy of her nature and feelings. On the other hand, Peter has warned against ‘the evil desires you had when you lived in ignorance’ (1:14).

o Knowledge of God distinguishes Christian love from pagan lust. That saving knowledge enables the husband to love his wife as Christ loved the church and gave himself for it.

· Peter describes the wife as the weaker partner.The word translated partner in the niv means ‘instrument’ or ‘vessel’.

· Whether the gift in view is of physical life as in new life in children or of spiritual life, Peter is stressing the mutuality of the relationship.

o While the wife is of the weaker sex in muscular strength generally, her role in the gift of physical life is surely not less!

o In relation to the gift of spiritual life, the woman is in no sense weaker, for in Christ there is no longer male and female.

o No less than her Christian husband, the Christian wife is a living stone, ‘being built into a spiritual house’ in the Lord (2:5).

· The husband gives to his wife the ‘honor’ that is her due. Respect is not strong enough.

o Peter uses the word translated ‘precious’ in 2:7; literally it means ‘preciousness’. The honor that the husband must bestow on his wife is not only the recognition of her place in God’s ordinance of marriage; it is the honor that is hers as one of God’s precious and holy people.

o If husbands fail to give that honor, their fellowship with their wives will suffer; so will their fellowship with God. Their prayers will be ‘hindered’, a strong word. The prayers of the husband will be blocked, will lose their effectiveness.

§ Probably Peter also has in view the joint prayers of the couple. Husband and wife are to pray together; their home becomes a temple where they together approach God in the worship of a holy priesthood, offering up spiritual sacrifices.2

· Devotion becomes hollow and false if it is not expressed in the closest of human relationships.

o Marriage is not a sacrament conveying divine grace, but it is the human relationship that God has designed to mirror the love of Christ for the church, and of the church for Christ.[14]

· “Peter assumed that the fear of hindered prayer would motivate Christian husbands to love and care for their wives as they should. Many Christian men have such a low regard for prayer that this warning may not adequately motivate them.

· “Indeed, to true believers, prayer is so invaluable that the danger of hindering it is used by Peter as a motive why, in their marriage relationships, and household concerns, they should behave themselves with great wisdom. He bids the husband ‘dwell’ with his wife ‘according to knowledge,’ and render loving honor to her, “so that your prayers will not be hindered.” Anything which hinders prayer must be wrong. If any management of the family, or want of management, is injuring our power in prayer, there is an urgent demand for an alteration.” (Spurgeon)[15]

Warren Wiersbe chimes in to tie up our teaching in bow we can soak on

· A husband and wife are “heirs together.” If the wife shows submission and the husband consideration, and if both submit to Christ and follow His example, then they will have an enriching experience in their marriage.

o If not, they will miss God’s best and rob each other of blessing and growth. “The grace of life” may refer to children, who certainly are a heritage from God (Ps. 127:3); but even childless couples can enjoy spiritual riches if they will obey Peter’s admonitions.

· It might be good if husbands and wives occasionally took inventory of their marriages. Here are some questions, based on what Peter wrote.

o Are we partners or competitors?

o Are we helping each other become more spiritual?

o Are we depending on the externals or the eternals? The artificial or the real?

o Do we understand each other better?

o Are we sensitive to each other’s feelings and ideas, or taking each other for granted?

o Are we seeing God to answer our prayers?

o Are we enriched because of our marriage, or robbing each other of God’s blessing?

· Honest answers to these questions might make a difference![16]

[1]Andrew Thomson, Opening Up 1 Peter, Opening Up Commentary (Leominster, England: Day One, 2016), 79. [2] Leadership Ministries Worldwide, 1 Peter–Jude, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 79. [3] John F. MacArthur Jr., 1 Peter, MacArthur New Testament Commentary (Chicago: Moody Publishers, 2004), 175–177. [4]Peter H. Davids, The First Epistle of Peter, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990), 115–116. [5]Leadership Ministries Worldwide, 1 Peter–Jude, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 79. [6]Albert Barnes, Notes on the New Testament: James to Jude, ed. Robert Frew (London: Blackie & Son, 1884–1885), 157–158. [7]Thoralf Gilbrant, “Ἀναστροφή,” The New Testament Greek-English Dictionary, The Complete Biblical Library (WORDsearch, 1991). [8]Thomas R. Schreiner, 1, 2 Peter, Jude, vol. 37, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 153–154. [9]Norman Hillyer, 1 and 2 Peter, Jude, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2011), 93. [10] Rod Mattoon, Treasures from First Peter, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2011), 170. [11]Wayne A. Grudem, 1 Peter: An Introduction and Commentary, vol. 17, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 148. [12]John Phillips, Exploring the Epistles of Peter: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch Corp., 2009), 1 Pe 3:5–6. [13] Rod Mattoon, Treasures from First Peter, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2011), 177. [14]Edmund P. Clowney, The Message of 1 Peter: The Way of the Cross, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 1988), 133–135. [15]David Guzik, 1 Peter, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2013), 1 Pe 3:7. [16]Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 411.