Chapter 3

Theophylact of Ohrid, Exposition of the First Epistle of Peter — Chapter Three

¹ CHAPTER THREE. Likewise, ye wives, being in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives, while they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel.[1] Having brought the moral discourse to its conclusion through all these — through kings, through rulers, through masters, through servants — and having laid down for the subjects that they are to submit to kings and rulers in the things and in the manner that they ought, and having shown thereby that the rulers themselves, possessing in the laws some kindling spark of righteousness, shall not be condemned for whatever they do in accordance with them, but for whatever they do contrary to them, lawlessly and without judgment and tyrannically, in these very things they shall also perish — for the law was given to the nations for their benefit, as Paul also cries aloud; and the rulers likewise, even as the laws, were given for our benefit, and not, as some wrongly will have it, that the authority upon the earth belongs to the devil (thus pleading the devil’s cause when he said to the Lord, All this is delivered unto me, and to whomsoever I will I give it); for kings are not established by his command, since they are given for the correction of evils, whereas the devil is bent upon admitting no such thing among men. For authorities and rulers were given by God: some for the preservation of what is just, and for the correction and benefit of their subjects; others, through fear, for the punishment and rebuke of sinners; and others, that they who have done outrage may pay a worthy penalty. Having shown this, then, and that to submit to these is good, but to be disobedient is evil — and having likewise admonished concerning servants and masters, as we have said — he now passes also to the women’s quarters. He says, therefore, concerning women, that they must be zealous for these two things: “to be in subjection to their own husbands,” and to show themselves strangers to every adornment and embellishment, imitating the holy women. For these too, he says, esteemed this their only adornment: obedience toward their own husbands. And what is the gain from these things? That good zeal on the part of those outside the faith, which is begotten even from our submission to the rulers, and the thanksgiving which they render to Christ on our account; which is also a great boast of Christians, when the name of God is blessed on our account, even by the nations, because of our good conversation. And his saying, “without the word they shall be won,” means either that all speech and all dispute is set aside, or, as it were, that the demonstration through works is more authoritative than word and elaborate argument. For a silent work is better than an idle word — as the holy man said.

² But let it be the hidden man of the heart, in that which is incorruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For the king’s daughter is all glorious within, clothed in garments of gold woven about with divers colors;[2] these things, as it were, furnish unstudied symbols both of our inward disposition and of our outward condition. For such is the fringe: being the residue of the woven fabric, it has obtained the beginning of the warp-threads, is parted from the interweaving of the woof, and discloses the working of the original substance. And he calls the fringes of gold, because that which is openly displayed is to appear, in distinction from that which lies hidden, not in a chance manner, but preciously and with dignity.

³ 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: even as Sarah obeyed Abraham, calling him lord: whose children ye are become, as long as ye do well, and are not afraid with any amazement. Likewise, ye husbands, dwelling with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.[3] By adornment here he means subjection, through his saying, “they adorned themselves, being in subjection unto their own husbands.” And having spoken indefinitely of “the holy women,” he also calls them “daughters” “of Sarah,” whether according to faith or also according to descent. For it is necessary that daughters imitate their mothers. And along with the adornment befitting Christians, he exhorts them also to be merciful, in no way regarding with suspicion what might on this account be reckoned against them by their husbands. This is what he means to make plain by, “not afraid with any amazement.” For it is likely that husbands sometimes demand of them an accounting even of their expenditures. Having thus elevated his discourse, and having exhorted the slothful and faint-hearted disposition of the female to a more liberal use of the household goods, he then restrains also the harshness of husbands toward them, and says, “Ye husbands, dwelling with them according to knowledge;” that is, taking perception of the levity of the female and of her slipping into faint-heartedness, be long-suffering toward them, not bitterly demanding an accounting of the household goods entrusted to them for keeping; and this, as we have said, he counsels because the women, being liberal toward the poor in their giving, the husbands ought not to be exact examiners. But to me it seems that through these words he is introducing something deeper, and is hinting more decorously than Paul at the conjugal use. [For Paul indeed cries out openly, Defraud ye not one the other, except it be with consent, and so forth; but this man, more decorously, as we have said,] in saying “knowledge” and thereby hinting at the matter, counsels that, since the female sex is more readily inclined to this also, men should not effect their abstinence from them reprovingly and with vehemence, but should first, as with the weaker, deal with them in a spirit of forbearance, and then persuade them, with a certain sparing, to accept abstinence from such intercourse. For this is what he means to signify (the sparing, I say) by saying, “giving honor.” For unless honor is perceived toward something, neither does sparing follow upon it. And so then, as toward a weaker vessel, and as toward fellow-heirs of the living grace, one must so deal with them in matters of such conjugal converse. And that we do not apply ourselves to such a handling of the present text in a chance manner, the words that follow make plain, “saying, that your prayers be not hindered.” For what hindrance of prayer does a husband’s harshness toward his wife bring? Much indeed of attentiveness and of zeal does the neglect of these things at the time of prayer require. Thus it seems to me concerning this.

⁴ Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, courteous, humble-minded; not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. The sequence, taken with the construction set forth above, is thus: “Finally,” that is, as the most comprehensive thing, “be ye all of one mind,” and so forth, “knowing that ye are thereunto called,” namely, that all should “bless.” For bless, Paul also says, them that persecute us. And doing this, “ye shall inherit” the name of being called by all “those who bless.” For it is not just that one who lays hold of eternal life should with his tongue revile any man. For this cause David also exhorts those who wish to be lovingly disposed toward the life which truly is, to keep the tongue pure of railing. For being thus prepared, ye shall have the Almighty One ready to hear and gentle. And if this be so, who is he that is able to harm you? But even if affliction be brought upon you who are workers and imitators of the good, be not faint-hearted. Rejoice rather, first, because these things are not evils; and then, because ye are also blessed on this account. Wherefore, sanctifying God in your hearts, fear not the fear of man, neither be troubled. Otherwise. Looking off from the admonitions addressed to the husband and to the wife severally, he makes the remaining exhortation common to all, both men and women, and says, “Finally,” as much as to say, What need is there to speak privately to each? I speak simply to all. For this is the “end,” and to this the aim of salvation looks for all, and this is the law of love for all; from which springs every virtue — humility, compassion, tenderness of heart, and the rest. Of these, oneness of mind is an undivided concurrence with zeal toward some end; compassion is the mercy shown toward those who suffer ill as though upon ourselves; brotherly love is the disposition owed toward our neighbors as toward brethren; tenderness of heart is the movement, proceeding from the soul, toward the well-doing of those of our own kind; courtesy is the gentleness and affability toward all, such as might be shown even toward those of like character and toward friends; lowliness, that is, humble-mindedness, is to bear with one who reproaches, to acknowledge one’s fault, to bear accusations — which would be good sense; and railing is that ambition for slander which rises up out of an evil habit. Being adorned, therefore, with these virtues, besides being declared not captive to vice, ye shall also be objects of emulation, directed by a divine manner of life. For he who is blessed by all is also emulated.

⁵ For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good; let him seek peace, and ensue it.[4] Bringing forth the word of his admonition so as to be beyond all dispute, he furnishes it with credibility from David, and says, “For he that will love life,” that is, he who transforms himself toward the life which truly is and would render it an object of love — for to this tends the phrase “willing to love,” as it were, to render it desirable and worth contending for among men — let him hold fast to these things without turning back, in which the prophetic word also joins forces with me.

⁶ For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good? But if ye suffer for righteousness’ sake, blessed are ye. And be not afraid of their terror, neither be troubled. But sanctify the Lord God in your hearts.[5] Having concluded the prophetic citation, since within it lie the words, the eyes of the Lord are over the righteous, and, the face of the Lord is against them that do evil, he adds to them that, if ye so live, ye shall have God favorable and ready to hear. And this being so, who could be brought against you to do you harm? For all things are in His hand — death, life. Yet, since to some the circumstances that come for the faith’s sake seemed to be evils, Peter, correcting these, says: Reckon not these things to be evils, when they are even worthy of being called blessed. For the fear that comes from men is worthy of no account, but is fleeting. For if the eyes of the Lord are over the righteous, and his ears unto their prayer; but against them that do evil is his face, threatening destruction upon the wicked — then assuredly, if this be so, the Steward of good things would not requite with evils us who are loved by Him. For He sends down evils upon the wicked. So that the afflictions endured for piety’s sake are not evils. And to sanctify the Lord in your hearts he enjoins along with Isaiah; that is, Boast not in the things that appear, but, having wrought the sanctification of the Lord in the hidden storehouse of your heart — He who, by separation from the defilements, that is, from the wicked customs of the nations, prevails — so sanctify Him. And He is sanctified through your good conversation, when other men glorify Him, as the God-man Himself also commands: Let your light so shine before men, that they may see your good works.

⁷ And be ready always to give an answer to every man that asketh you a reason of the hope that is in you, yet with meekness and fear: having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. Now the words, “ready to give an answer,” and what follows, go together with the showing forth of a good practice; for doing this meekly and with reasonableness, ye shall then both confirm to yourselves a good conscience and put to shame those who hold wicked suppositions concerning you. And by this saying there is to be understood, together with that which went before, the words, “Be ye all of one mind”; for the “ye shall be” is supplied in common to this also, so that the sense is, Ye shall be “ready.” He wishes the faithful man to be ever prepared concerning the word of the faith, so that, being at all times and on every occasion required to give the account concerning it, we may answer readily; and in common also belongs the phrase “with meekness,” namely, to do this as though God Himself were present. For no well-disposed servant grows insolent while his master is present. And he brings in, as the gain from this, the recognition and good regard of the unbelievers toward us. But it must be observed that these things are not contrary to what was said by the Lord — if He, on the one hand, bids us not to be anxious—saying, when they bring us before the magistrates and the authorities, what we shall answer in our defense;[6] while Peter, on the other, now charges us to “be prepared” for this. For the words from the Lord were spoken concerning martyrdom, but the word from Peter concerns teaching. For to seem to know something without understanding and examination brings reproach. For the knowledge of the unintelligent is unexamined words. Moreover, since they accused us of many unlawful things, and declared our hopes to be vain, he says that concerning these things we are to bring well-reasoned answers, having the divine approval, which he also calls conscience.

⁸ For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. For Christ also hath once died for sins, the just for the unjust, that he might bring us to God. This explanation refers not to what was said immediately before, but to what was a little above, namely, that “if ye suffer for righteousness’ sake, blessed are ye,” because “it is better to suffer ill for well doing than for evil doing.” But if one wishes to refer the cause to what immediately precedes, the word “well doing” must be taken not with respect to another, as benefiting him, but absolutely [in the sense of, working good things], and likewise also the word “evil doing.” And he adds the words, “if the will of God be so,” showing that nothing comes upon us apart from God’s inclination, but rather either for the relief of sins, or for our renown and glory, or also for the salvation of others. And this is twofold. For either some righteous man is afflicted for the chastening of other sinners, according to that which is said, If the righteous scarcely be saved, where shall the sinner appear?[7] And this too shows a twofold benefit: to the suffering righteous man, for an increase of righteousness through his endurance; and to the sinner, toward conversion, as has been said. Either, then, for these reasons does the righteous man suffer — namely, for his own glory, or for the conversion and salvation of others — even as did Christ also. For this cause Peter now sets down the example of Christ: “For Christ also once suffered,” not for His own sins, but for yours. Wherefore he adds, “the just for the unjust.” For Christ Himself did no sin. And showing also the power of Him who suffered, he adds the word “once.” Since, then, He suffered for the sake of our bringing to God and His Father, He showed that not all who suffer, suffer for sins. And since Christ is twofold, God and man, He bestowed also a twofold grace upon us by His suffering. For having died as man, He delivered us from death, inaugurating the resurrection for us, and giving, through His own example, that they who die no longer go down to a death without hope of resurrection. “And being quickened,” that is, having risen from the dead by the power of the Godhead (for He rose from the dead not as man, but as God), He quickened together with Himself all those in Hades, raising them up with Himself. For many bodies, according to the divine evangelist, of the saints which slept arose, and appeared unto many.

⁹ Being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison. “Being put to death in the flesh” — this is as much as to say, as man; but “quickened by the Spirit,” as God. For by “Spirit” he means to set forth “God,” just as by “flesh,” “man.” Of the first the evangelist is witness, saying, God is a Spirit, in the passage where he introduces Christ, the true Wisdom, discoursing with the Samaritan woman; and of the second, all divine Scripture is witness. And from this it is clear that Christ is twofold, not in hypostasis, but in nature. The phrase “by which” stands here in the sense of “wherefore.” For having said that He died for our unjust selves, he then says that He also preached to those held fast in Hades. For having advanced thus far, it remained for him to show how Christ, having died, benefited those who had fallen asleep before; and at the same time, a question arising — namely, if the incarnation of the Lord was for the salvation of all men, what salvation did those who died beforehand obtain? — he solves both by one stroke, and says that the Lord’s death wrought both these things: the hope of resurrection, through His own rising, and the salvation of those who had fallen asleep before. For those who had lived well the time of their life, these also then, through the Lord’s descent into Hades, obtained salvation, as it seems also to the divine Gregory. For he says: “Christ, having appeared to those in Hades, does not save all without distinction, but there too only those who believed.” For it was the work of each one’s free choice — having become a rational being — not to be without perception of the bounteous gift of the Maker, but to render himself worthy of the goodness of the Giver.

¹⁰ Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. This he set down to resolve a certain objection; for it is likely that someone might say: And what other one having preached before Christ, were then those who disobeyed condemned? And though he had it ready at hand, as Paul also did, to refute them from the rational powers exalted within you, he does not do this. For having become judges of good and evil, and then not having wrought the good, such men are worthy of condemnation. Yet he does not proceed in this way. Why? Because this is of a higher reasoning and belongs to a philosophic mind, rather than to the grovelling notion of the Jews. From Scripture, then, he confirms the disobedience, and not from prophetic times, but well-nigh from the very creation of the world. From this he established that from the beginning salvation was proclaimed to men, but was overlooked because of their inclination toward vain things. For though the men of that time were beyond number, only eight men, having been persuaded by the things proclaimed through the building of the ark, were saved. And since salvation was in water, he fitly takes this with reference to holy baptism, and says that that water foreshadowed baptism for us, since this also drowns the disobedient demons and saves those who faithfully draw near to the ark, that is, to the Church; and at the same time, that as water washes away the filth, so also does baptism — yet it does not effect the putting away of the filth of the flesh, but symbolically the washing away of the stain of the soul. And it is also, as it were, a kind of pledge and earnest of a good conscience toward God.

¹¹ The like figure whereunto even baptism doth also now save us. Not the putting away of the filth of the flesh, but the answer of a good conscience toward God, by the resurrection of Jesus Christ: who is gone into heaven, and is on the right hand of God. The sequence is thus: The like figure whereunto, baptism, doth also now save us — not as a putting away of the filth of the flesh, but as the answer of a good conscience toward God, that is, an inquiry [or, examination, or, earnest seeking]. For those who are conscious of good things in themselves, that is, those who lay hold of a blameless life, these also run to holy baptism. And what, he says, does this baptism furnish? The resurrection of Christ. For before His resurrection and His passion He declares, Except a man be born of water and of the Spirit; but having risen, He commands to baptize all the nations that draw near, into the name of the Father, and of the Son, and of the Holy Spirit. “Angels and authorities and powers being made subject unto him.” “Unto him” — unto whom? Plainly, unto Him as man.