Kefa I 3:8-17

8 Now, to say over, all of you be an agudah (bound together union) in your thinking, have achdus, be sympathetic, having ahavah (agape) for the Achim b’Moshiach [Tehillim 133:1], being tenderhearted men of mercy v’shiflei ruach (and lowly of spirit),

9 Not rendering ra’ah for ra’ah or lashon hora for lashon hora, but, fahkert (on the contrary), rendering a bracha (blessing), because to this tachlis (purpose) you were given your kri’ah (calling), that you may inherit a bracha (blessing).

10 HAISH HECHAFETZ CHAYYIM OHEV YAMIM LIROT TOV ("For the one wanting to love life and to see good days") NETZOR L’SHONECHA MERAH U’SFATECHA MIDABER MIRMAH ("Let him stop his tongue from speaking lashon hora and his lips from speaking remiyah [guile, fraud, deceit]."

11 “Let him turn away from resha and let him do that which is good, let him seek shalom and pursue it");

12 EINEI ADONOI EL TZADDIKIM V’AZNAV EL SHAV’ATAM ("Because the tzaddikim are before the eyes of Hashem and His ears are open to their tefillos." P’NEI ADONOI B’OSEI RAH L’HACHRIT ME’A’RETZ ZICHRAM ("But the face of the L-rd is against the ones doing evil to cut off their memory from the earth" TEHILLIM 34:13-17).

13 And who is the one harming you if you have kana’ut (zeal) for HaTov (The Good)?

14 But if indeed you should suffer tzoros because of Tzidkat Hashem, you are blessed and happy. But do not fear their pachad (terror), neither be troubled.

15 But reverence in your levavot Rebbe, Melech HaMoshiach as Adoneinu, prepared always for a hitstaddekut (an apologetic defense) to everyone coming to you with a she’elah (question), ready with a word concerning the tikvah in you,

16 But with anavah (meekness) and yirat Shomayim, having a clear matzpun (conscience [3:21]), so that, when you are maligned by lashon hora, your abusers may be humiliated by your midas chasidus in Moshiach.

17 For im yirtzeh Hashem (if the L-rd wills), it is better to suffer tzoros for doing mitzvot than for doing ra’ah.

Kefa I 3:8-17 Meaning and Commentary

INTRODUCTION TO 1 PETER 3

In this chapter the apostle instructs wives how to behave towards their husbands, and husbands how to behave towards their wives; and then exhorts to various things common to all Christians, and particularly to suffer patiently for righteousness sake; to which he encourages them from the sufferings of Christ, and the benefits resulting from them, on which he enlarges to the end of the chapter. He begins with the duty of wives to their husbands, even unbelieving ones, which is subjection to them, urged from the profitable effect of it; since hereby they might be won over to the Christian religion, without the use of the word, as a means, by their conversation, which is explained of chastity and fear, 1Pe 3:1,2. And he proceeds to give some advice about their apparel, that they should have a greater regard to internal ornaments; particularly meekness and quietness of spirit, which is highly esteemed of by God, rather than to outward adorning; and which he enforces by the examples of godly women in former times, who were so adorned, and were subject to their husbands, particularly Sarah, the wife of Abraham, 1Pe 3:3-6. And next the apostle directs husbands how to conduct towards their wives, to dwell with them, and honour them, because vessels, and weaker vessels, and also heirs of the same grace of life; and besides, to use them ill would be an hinderance of their praying together, 1Pe 3:7. And then follow various exhortations to unity of judgment, compassion, brotherly love, pity, courteousness, and patience under the reproaches and revilings of men, which is the way to inherit a blessing they are called unto, 1Pe 3:8,9 and that these are incumbent on the saints, and that they shall be blessed, who are helped to regard them, is proved by some passages out of Ps 34:12-16, which passages are cited, 1Pe 3:10-12. And in order to encourage to the exercise of the above things, the apostle suggests, that they that so behaved should not be hurt by any; and if they did suffer for righteousness sake from wicked men, yet still they would be happy; nor should this deter them from making a public confession of their faith; to which should be added a good conscience and conversation, to the shame and confusion of them that spoke evil of them, and accused them, 1Pe 3:13-16. And though they were distressed and injured by men, they should not be cast down, nor murmur, since it was the will of God it should be so; and since it was better to suffer for doing well than for doing ill; and especially the example of Christ should animate to patience, since he, an innocent person, suffered for the sins of unjust men, to reconcile them to God; and he is now glorified and happy, and so will his people be, 1Pe 3:17,18. And having made mention of his being quickened by the Spirit, the apostle takes occasion from hence of observing, that by the same Spirit Christ preached in the times of Noah to disobedient persons, whose spirits were now in hell; and he takes notice of the longsuffering of God in that dispensation towards them, and of the goodness of God in saving Noah, and his family, in the ark, which was a figure of baptism; of which some account is given what it is, and is not, and which saves by the resurrection of Christ, 1Pe 3:19-21 who is described by his ascension to heaven, session at the right hand of God, and dominion over angels, authorities, and powers, 1Pe 3:22.