Exegetical and Hermeneutical Commentary of 1 Peter 3:16
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.
16. having a good conscience ] We note once more the reproduction by St Peter of one of St Paul’s favourite phrases (Act 23:1; Act 24:16; 1Ti 1:5; 1Ti 1:19). Stress is laid on this condition as warning men that no skill of speech would do the work of the apologist rightly, if his life were inconsistent with his profession. Only when the two were in harmony with each other, could he give his answer at once with becoming boldness and with due reverence.
they may be ashamed that falsely accuse ] The latter verb, translated “despitefully use you,” in Mat 5:44, Luk 6:28, indicates clamorous reviling rather than a formal accusation. On the general character of such revilings, see note on chap. 1Pe 2:12, and on “conversation,” note on chap. 1Pe 1:15. The “conversation” or “conduct” is here defined not only by the adjective, “good,” but as being “in Christ,” i.e. in union with Him, and therefore after His likeness.
Fuente: The Cambridge Bible for Schools and Colleges
Having a good conscience – That is, a conscience that does not accuse you of having done wrong. Whatever may be the accusations of your enemies, so live that you may be at all times conscious of uprightness. Whatever you suffer, see that you do not suffer the pangs inflicted by a guilty conscience, the anguish of remorse. On the meaning of the word conscience, see the notes at Rom 2:15. The word properly means the judgment of the mind respecting right and wrong; or the judgment which the mind passes on the immorality of its own actions, when it instantly approves or condemns them. There is always a feeling of obligation connected with operations of conscience, which precedes, attends, and follows our actions. Conscience is first occupied in ascertaining our duty, before we proceed to action; then in judging of our actions when performed. A good conscience implies two things:
(1) That it be properly enlightened to know what is right and wrong, or that it be not under the dominion of ignorance, superstition, or fanaticism, prompting us to do what would be a violation of the divine law; and,
(2) That its dictates must always be obeyed. Without the first of these – clear views of that which is right and wrong – conscience becomes an unsafe guide; for it merely prompts us to do what we esteem to be right, and if our views of what is right and wrong are erroneous, we may be prompted to do what may be a direct violation of the law of God. Paul thought he ought to do many things contrary to the name of Jesus of Nazareth Act 26:9; the Saviour said, respecting his disciples, that the time would come when whosoever should kill them would think that they were doing God service, Joh 16:2; and Solomon says, There is a way which seemeth right unto a man, but the end thereof are the ways of death, Pro 14:12; Pro 16:25 Under an unenlightened and misguided conscience, with the plea and pretext of religion, the most atrocious crimes have been committed; and no man should infer that he is certainly doing right, because he follows the promptings of conscience.
No man, indeed, should act against the dictates of his conscience; but there may have been a previous wrong in not using proper means to ascertain what is right. Conscience is not revelation, nor does it answer the purpose of a revelation. It communicates no new truth to the soul, and is a safe guide only so far as the mind has been properly enlightened to see what is truth and duty. Its office is to prompt us to the performance of duty, not to determine what is right. The other thing requisite that we may have a good conscience is, that its decisions should be obeyed. Conscience is appointed to be the vicegerent of God in inflicting punishment, if his commands are not obeyed. It pronounces a sentence on our own conduct. Its penalty is remorse; and that penalty will be demanded if its promptings be not regarded. It is an admirable device, as a part of the moral government of God, urging man to the performance of duty, and, in case of disobedience, making the mind its own executioner.
There is no penalty that will more certainly be inflicted, sooner or later, than that incurred by a guilty conscience. It needs no witnesses; no process for arresting the offender; no array of judges and executioners; no stripes, imprisonment, or bonds. Its inflictions will follow the offender into the most secluded retreat; overtake him in his most rapid flight; find him out in northern snows, or on the sands of the equator; go into the most splendid palaces, and seek out the victim when he is safe from all the vengeance that man can inflict; pursue him into the dark valley of the shadow of death, or arrest him as a fugitive in distant worlds. No one, therefore, can over-estimate the importance of having a good conscience. A true Christian should aim, by incessant study and prayer, to know what is right, and then always do it, no matter what may be the consequences.
That, whereas they speak evil of you – They who are your enemies and persecutors. Christians are not to hope that people will always speak well of them, Mat 5:11; Luk 6:26.
As of evildoers – See the notes at 1Pe 2:12.
They may be ashamed – They may see that they have misunderstood your conduct, and regret that they have treated you as they have. We should expect, if we are faithful and true, that even our enemies will yet appreciate our motives, and do us justice. Compare Psa 37:5-6.
That falsely accuse your good conversation in Christ – Your good conduct as Christians. They may accuse you of insincerity, hypocrisy, dishonesty; of being enemies of the state, or of monstrous crimes; but the time will come when they will see their error, and do you justice. See the notes at 1Pe 2:12.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. Having a good conscience] The testimony of God in your own soul, that in simplicity and godly sincerity you have your conversation in the world. See on the term conscience at the end of Hebrews.
Whereas they speak evil of you] See the same sentiment in 1Pet 2:11, and the note there.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Having a good conscience; this may be read either:
1. Indicatively, and joined (as by some it is) to the former verse; and then the sense is: If ye be always ready to answer every one that asketh you a reason of the hope that is in you, ye shall have a good conscience: or rather:
2. Imperatively (which our translation favours); q.d. Not only be ready to make confession of your faith, but let your life and practice be correspondent to it, in keeping yourselves pure from sin, and exercising yourselves unto godliness, from whence a good conscience proceeds; here therefore the effect is put for the cause, a good conscience for a good life, Act 23:1.
That whereas they speak evil of you, &c.; the sense is, that whereas they speak evil of you, as of evil-doers, your good conversation may bear witness for you, confute their calumnies, and make them ashamed, when it appears that their accusations are false, and that they have nothing to charge upon you but your being followers of Christ.
Your good conversation in Christ; i.e. that good conversation which ye lead as being in Christ; viz. according to his doctrine and example, and by the influence of his Spirit.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Having a good consciencethesecret spring of readiness to give account of our hope.So hope and good conscience go together in Act 24:15;Act 24:16. Profession withoutpractice has no weight. But those who have a good consciencecan afford to give an account of their hope “with meekness.”
whereas (1Pe2:12).
they speak evil of you, as ofevildoersOne oldest manuscript reads, “ye are spokenagainst,” omitting the rest.
falsely accuse“calumniate”;the Greek expresses malice shown in deeds as well as in words.It is translated, “despitefully use,” Mat 5:44;Luk 6:28.
conversationlife,conduct.
in Christwho is thevery element of your life as Christians. “In Christ”defines “good.” It is your good walk as Christians,not as citizens, that calls forth malice (1Pe 4:4;1Pe 4:5; 1Pe 4:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Having a good conscience,…. Meaning not the faculty of the conscience itself, which is naturally evil, and defiled with sin, and is only made good by the sanctification of the Spirit, and the sprinkling of the blood of Jesus, by which the heart is sprinkled from it, and that itself purged from dead works; but a life and conversation according to the dictates of such a conscience, in the uprightness and sincerity of it, and by the grace of God, and according to the Gospel, and whereby the doctrines of it are adorned; for, as besides internal sanctification of God, or a fearing of him, and believing in him with the heart, there must be a profession of him with the mouth, and a reason of faith and hope given verbally, when there is an occasion for it; so to both must be added a conscientious discharge of duty, both to God and men, which is one way of defending and recommending the doctrines of the Gospel:
that whereas they speak evil of you as of evildoers; as vain, proud, haughty, and arrogant persons, as seditious men, enemies to order and civil magistracy; as such that speak evil of dignities, and despise government; when they shall see your modest and humble deportment in the world, and before them, and with what reverence and esteem you treat them:
they may be ashamed that falsely accuse your good conversation in Christ; which was in consequence of their being in Christ, and made new creatures by him, and was as became his Gospel, and by and under the influence of his grace and Spirit.
Fuente: John Gill’s Exposition of the Entire Bible
| Good Conscience and Good Conversation. | A. D. 66. |
16 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. 17 For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.
The confession of a Christian’s faith cannot credibly be supported but by the two means here specified–a good conscience and a good conversation. conscience is good when it does its office well, when it is kept pure and uncorrupt, and clear from guilt; then it will justify you, though men accuse you. A good conversation in Christ is a holy life, according to the doctrine and example of Christ. “Look well to your conscience, and to your conversation; and then, though men speak evil of you, and falsely accuse you as evil-doers, you will clear yourselves, and bring them to shame. Perhaps you may think it hard to suffer for well-doing, for keeping a good conscience and a good conversation; but be not discouraged, for it is better for you, though worse for your enemies, that you suffer for well-doing than for evil-doing.” Learn, 1. The most conscientious persons cannot escape the censures and slanders of evil men; they will speak evil of them, as of evil-doers, and charge them with crimes which their very souls abhor: Christ and his apostles were so used. 2. A good conscience and a good conversation are the best means to secure a good name; these give a solid reputation and a lasting one. 3. False accusation generally turns to the accuser’s shame, by discovering at last the accuser’s indiscretion, injustice, falsehood, and uncharitableness. 4. It is sometimes the will of God that good people should suffer for well-doing, for their honesty and for their faith. 5. As well-doing sometimes exposes a good man to suffering, so evil-doing will not exempt an evil man from it. The apostle supposes here that a man may suffer for both. If the sufferings of good people for well-doing be so severe, what will the sufferings of wicked people be for evil-doing? It is a sad condition which that person is in upon whom sin and suffering meet together at the same time; sin makes sufferings to be extreme, unprofitable, comfortless, and destructive.
Fuente: Matthew Henry’s Whole Bible Commentary
Having a good conscience ( ). Present active participle of . See 2:18 for and 3:21 for again (“a quasi-personification,” Hart).
That they may be put to shame ( ). Purpose clause with and the first aorist passive subjunctive of , old verb, to put to shame (Luke 13:17; 1Pet 2:6).
Wherein ye are spoken against ( ). Present passive indicative of , for which see 2:12 with also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts 2:13; Acts 2:37).
Who revile ( ). Articular present active participle of , old verb (from , spiteful abuse), to insult, in N.T. only here and Lu 6:28.
In Christ ( ). Paul’s common mystical phrase that Peter has three times (here, 1Pet 5:10; 1Pet 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 2:12) to (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg).
Fuente: Robertson’s Word Pictures in the New Testament
Having a good conscience [ ] . The position of the adjective shows that it is used predicatively : having a conscience good or unimpaired. Compare Heb 13:18, “We have a good conscience [ ] .” Suneidhsiv, conscience, does not occur in the gospels, unless Joh 8:1 – 11 be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of sun, together with, and eiJudenai, to know; and its fundamental idea is knowing together with one’s self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence. Hence it is not merely intellectual consciousness directed at conduct, but moral consciousness contemplating duty, testifying to moral obligation, even where God is not known; and, where there is knowledge of God and acquaintance with him, inspired and directed by that fact. A man cannot be conscious of himself without knowing himself as a moral creature. Cremer accordingly defines the word as “the consciousness man has of himself in his relation to God, manifesting itself in the form of a self – testimony, the result of the action of the spirit in the heart.” And further, “conscience is, essentially, determining of the self – consciousness by the spirit as the essential principle of life. In conscience man stands face to face with himself.” Conscience is, therefore, a law. Thus Bishop Butler : “Conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature; it therefore belongs to our condition of being; it is our duty to walk in that path and follow this guide.” And again, “That principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what it, in its turn, to have some influence, which may be said of every passion, of the lowest appetites; but likewise as being superior; as from its very nature claiming superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself; and to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength as it had right; had it power as it had manifest authority, it would absolutely govern the world” (Sermons 2 and 3, ” On Human Nature “).
Conscience is a faculty. The mind may “possess reason and distinguish between the true and the false, and yet be incapable of distinguishing between virtue and vice. We are entitled, therefore, to hold that the drawing of moral distinctions is not comprehended in the simple exercise of the reason. The conscience, in short, is a different faculty of the mind from the mere understanding. We must hold it to be simple and unresolvable till we fall in with a successful decomposition of it into its elements. In the absence of any such decomposition we hold that there are no simpler elements in the human mind which will yield us the ideas of the morally good and evil, of moral obligation and guilt, of merit and demerit. Compound and decompound all other ideas as you please, associate them together as you may, they will never give us the ideas referred to, so peculiar and full of meaning, without a faculty implanted in the mind for this very purpose” (McCosh, ” Divine Government, Physical and Moral “). Conscience is a sentiment : i e., it contains and implies conscious emotions which arise on the discernment of an object as good or bad. The judgment formed by conscience awakens sensibility. When the judicial faculty pronounces a thing to be lovable, it awakens love. When it pronounces it to be noble or honorable, it awakens respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence. In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (1Co 8:7, 12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Heb 10:22; Tit 1:15), through consciousness of evil practice. It may be seared (1Ti 4:2), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (2Ti 1:3), unveiled, and giving honest and clear moral testimony. It may be void of offense (Act 24:16), unconscious of evil intent or act; good, as here, or honorable (Heb 13:18). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and character is born by external revelation rather than by the inward moral consciousness.
Falsely accuse [] . Compare Luk 6:28; the only other passage where the word occurs, Mt 5:44, being rejected from the best texts. The word means to threaten abusively; to act despitefully. Rev., revile.
Fuente: Vincent’s Word Studies in the New Testament
1) “Having a good conscience.” Having or holding a good conscience, one void of offence toward God and man, Act 24:16; Heb 13:18; 1Pe 2:19.
2) “That, whereas they speak evil of you, as of evil doers.” (hina) in order that these who “speak down” on or deride you, or abuse you, Mat 5:11.
3) “They may be ashamed.” (Kataischunthosin) may be ashamed, may be blushing, or may be humiliated, can’t look you in the eye.
4) “That falsely accuse your good conversation in Christ.” The ones that misrepresent your good course of daily behavior or course of conduct. Mat 5:15-16; 1Pe 3:1-2.
FIVE KINDS OF CONSCIENCE
There be five kinds of consciences on foot in the world; first an ignorant conscience, which neither sees nor says anything, neither beholds the sins in a soul, nor r e proves them. Secondly, the flattering conscience, whose speech is worse than silence itself, which, though seeing sin, soothes the man in the committing thereof. Thirdly, the seared conscience which has neither sight, speech, nor sense in men that are past feeling. Fourthly, a wounded conscience, frightened with sin. The last and best is a quiet and clear conscience, pacified in Christ Jesus. Of these the fourth is incomparably better than the three former, so that a wise man would not take a world to change with them. Yea, a wounded conscience is rather painful than sinful, an affliction, no offense, and is in the ready way, at the next remove, to be turned into a quiet conscience.
–Thomas Fuller
Fuente: Garner-Howes Baptist Commentary
16 With meekness This is a most necessary admonition; for unless our minds are endued with meekness, contentions will immediately break forth. And meekness is set in opposition to pride and vain ostentation, and also to excessive zeal. To this he justly adds fear; for where reverence for God prevails, it tames all the ferocity of our minds, and it will especially cause us to speak calmly of God’s mysteries. For contentious disputes arise from this, because many think less honourably than they ought of the greatness of divine wisdom, and are carried away by profane audacity. If, then, we would render approved of God the confession of our faith, all boasting must be put aside, all contention must be relinquished.
Having a good conscience What we say without a corresponding life has but little weight; hence he joins to confession a good conscience. For we see that many are sufficiently ready with their tongue, and prate much, very freely, and yet with no fruit, because the life does not correspond. Besides, the integrity of conscience alone is that which gives us confidence in speaking as we ought; for they who prattle much about the gospel, and whose dissolute life is a proof of their impiety, not only make themselves objects of ridicule, but also expose the truth itself to the slanders of the ungodly. For why did he before bid us to be ready to defend the faith, should any one require from us a reason for it, except that it is our duty to vindicate the truth of God against those false suspicions which the ignorant entertain respecting it. But the defense of the tongue will avail but little, except the life corresponds with it.
He therefore says, that they may be ashamed, who blame your good conversation in Christ, and who speak against you as evil-doers; as though he had said, “If your adversaries have nothing to allege against you, except that you follow Christ, they will at length be ashamed of their malicious wickedness, or at least, your innocence will be sufficient to confute them.”
Fuente: Calvin’s Complete Commentary
(16) Having a good conscience.This strikes the key-note of the paragraph. How vigorously St. Peter repeats it! Zealous for that which is good, for righteousness sake, sanctify the Lord, with meekness and fear, a good conscience, your good conversation.
Whereas.The word means precisely the same as in 1Pe. 2:12, where see Note.
They speak evil of you, as of evil doers.Tischendorf follows one of the best manuscripts and the Pesehito-Syriac version in reading whereas ye are evil spoken of. It is easy to see how the ordinary reading would come in, from the similarity of 1Pe. 2:12; and we may pretty confidently adopt the emendation. In any case, the words as of evil doers should be removed.
They may be ashamed (or, confounded).When? St. Peter is evidently thinking of the Christian at the bar of the curator or pro-consul, and the mortification of the delator, or spy, who had given information against him.
Falsely accuse.Literally, insult, that is, odiously calumniate. The word occurs again only in Luk. 6:28.
In Christ.This is the nearest approach in St. Peter to a use of this word as a proper name. Still, it is not so. Other Hebrews, he reminds them in this word, were safe from persecution only by rejecting the national hope of a Messiah. It is simply because these men are in Christ that the heathens (perhaps also their fellow Jews) insult their conversation. The phrase in Christ, i.e., as members of the Church, occurs again in 1Pe. 5:10; 1Pe. 5:14, and the thought is common enough in St. John (e.g. 1Jn. 5:20), but it does not come in 2 Peter, nor in Hebrews, St. James, or St. Jude. Of course, St. Pauls writings teem with it. It contains the converse side of the Incarnation doctrine to that involved in 1Pe. 3:15; we not only have the whole Christ dwelling in us, but He embraces us all; Ye in me, and I in you (Joh. 14:20).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. A good conscience A consciousness of rectitude. The correct life agreeing with the spoken defence would powerfully tend to make all calumniators ashamed.
In Christ St. Peter’s idea of good conduct is far higher than a mere worldly, dead morality. It centres in Christ; and in personal union by faith with him the believer lives, walks, and acts.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Having a good conscience; that, wherein you are spoken against, they may be put to shame who revile your good manner of life in Christ, for it is better, if the will of God should so will, that you suffer for well-doing than for evildoing.’
And in this battle between good and evil only the righteous will triumph. Thus the Christians were to ensure that they lived in accordance with a good conscience, so that if any accusations were to be made against them, they could be shown to be patently false. For if they were to suffer for evildoing (compare 1Pe 2:12; 1Pe 2:20) then they would but be going in the way of the world and of the disobedient, and be receiving what they deserved. But if God’s will should so will that they suffer for well-doing, for righteousness’ sake and for the Gospel’s sake (whatever the false accusations), then that is clearly the better alternative, and proves that their sufferings have a purpose, and a new meaning.
‘If the will of God should so will.’ Note the emphatic nature of the phrase. God is seen as in control and fulfilling His will, and as positively and definitely acting in the bringing about of His will. This is not the thought of a fatalist saying fatalistically ‘it is God’s will’. It is the thought of one who is aware that God is positively working in the world, and that what is happening to these Christians is a specific part of His activity and purpose. Once the Son of Man has come to God and received the kingship and the glory (Dan 7:13-14; Dan 7:22-22), the saints of the Most High must suffer for righteousness sake in the process that leads to the establishment of His Kingly Rule. For it is this that will lead on to final triumph when they too share in His Kingship (Dan 7:22; Dan 7:27).
Fuente: Commentary Series on the Bible by Peter Pett
1Pe 3:16. A good conscience; This may be called the breast-plate of righteousness. Eph 6:14.
Hic murus aheneus esto, Nil conseire sibi.
Be this thy brazen bulwark of defence, Still to preserve thy conscious innocence. FRANCIS’S HORACE.
See Pro 28:1. He that would apologize for the Christian religion, ought first to lead a holy life, or be a good Christian himself: this will enable him to defend Christianity with courage, and to speak with invincible force: but a wicked man hurts Christianity more by his own life, than he can help it by the finest apology. Conscience is the human understanding employed about moral or religious truths: the having a good conscience is, leading through grace a holy life, and uprightly speaking and acting according to what a man’s conscience dictates. The order of the construction of the next words seems to be this: That they who calumniate your good conversation in Christ, may be ashamed, upon that very account, that they speak against you, as against wicked persons. All sober Jews and Heathens must needs have looked upon them as calumniators, who accused the Christians of sedition or gross immorality; when, by their innocent lives and patient sufferings, it appeared how excellent their religion was, and how groundless were such accusations. “I think this passage, (says Doddridge) remarkably illustrated by the strain of that Epistle of Pliny, in which he gives an account of his own conduct in persecuting the Christians; by which it plainly appears, that he was ashamed of what the laws required, when he considered how inoffensive their behaviour was.”
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 3:16 . ] These words are taken by several interpreters (Bengel, Steiger, de Wette, etc.) with , 1Pe 3:14 , as co-ordinate with ; Wiesinger construes them with , as subordinate to it. The latter is to be preferred, for . . denotes “the point essentially important, to being ever prepared to give an answer in a right manner” (Wiesinger). But it is better still to assume that it like belongs in a loose way to , equivalent to “ with good conscience ,” i.e. in that your walk does not give the lie to your confession. [191] Calvin says correctly: quia parum auctoritatis habet sermo absque vita.
. . .] The construction is here the same as in chap. 1Pe 2:12 ; see the exposition of this passage, where, too, Schott’s interpretation of , equal to “in this, that,” is considered. The conjunctive of the Rec. would represent the case as possible, equal to “ in which they may possibly slander you .”
, as a final particle, refers to the whole preceding thought, especially to . . .
] comp. 2Co 7:14 : “ that they may be put to shame ,” i.e. since their slanders are openly proved to be lies.
. . .] The subject stands, by way of emphasis, at the end of the sentence. , “to revile,” Mat 5:44 ; Luk 6:28 . Hensler distinguishes, without any ground, the from the , as different persons; the former he considers to be the accusers of the Christians, who bring the slanders of others before the judge.
] i.e. “ the good life which you lead in Christ ( i.e. as Christians).”
[191] Hofmann says, “that it should not be joined with , for the meaning is that they should do that whereunto they must be prepared with eagerness, and a good conscience which they should bring to it.” To this it is to be replied, that the itself is precisely the thing for which they are to be ready. It is evidently arbitrary “to supplement an imperative (which?) to , and to connect with it.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
16 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.
Ver. 16. Having a good conscience ] Which you cannot have if you deny or but dissemble the truth. George Marsh, martyr, being examined before the Earl of Derby, kept himself close in the point of the sacrament. But after his departure, thus he writes: I departed much more troubled in my spirit than before, because I had not with more boldness confessed Christ, but in such sort as mine adversaries thereby thought they should prevail against me; whereat I was much grieved, for hitherto I went about, as much as in me lay, to rid myself out of their hands, if by any means, without openly denying Christ and his word, that could be done. (Acts and Mon.)
As of evildoers ] Malefactors, not martyrs.
They may be ashamed that falsely accuse ] This is an excellent way of stopping an open mouth. Oh, these real apologies are very powerful. Thus did the primitive Christians plead for themselves, Non aliunde noscibiles quam de emendatione vitiorum pristinorura, saith Tertullian (ad Scapulam), known from all others by their reformed lives. Thus did those old Protestants the Waldenses; In moribus sunt compositi et modesti, &c., said that Popish inquisitor their professed adversary. Their doctrine, said he, is naught, but their lives are unblameable. The man’s life (saith Erasmus concerning Luther) is approved of all men; his worst adversaries cannot accuse him of anything in point of practice. Louis king of France, having received certain complaints against the Protestants of Merindol and Chabriers, sent certain to inquire into the business, and hearing what they related to him, he swore a great oath that they were better men than either himself was, or any other of his subjects. (A.D. 1513.)
That falsely accuse your good conversation ] We should so carry ourselves, saith Jerome, ut nemo de nobis male loqui absque mendacio possit, that no man might speak evil of us without a manifest lie. Nec hostes reperiant quod calumnientur.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16 .] having a good conscience (viz. when you make your apology, “quia parum auctoritatis habet sermo absque vita, ideo fidei professioni bonam conscientiam adjungit.” Calv. This is better, seeing that the same subject, that of behaviour under persecution, is afterwards carried on, 1Pe 3:17 , than with De Wette and Steiger to regard these words as taking up the former part of 1Pe 3:15 ), that in the matter in which ( , see note on ch. 1Pe 2:12 ) ye are spoken against (see var. readd.) they who traduce (ref. Aristotle, Rhet. ii. 2, gives the idea of : , , . If so, when applied to words, it will mean envious detraction) your good ( = , ch. 1Pe 2:12 ) conversation (behaviour in life) in Christ (as Christians, your whole life being in Christ , as its element: see 1Co 4:17 ; Col 2:6 ) may be ashamed .
Fuente: Henry Alford’s Greek Testament
a good conscience. See Act 23:1.
whereas = in (App-104.) what.
speak evil. Greek. katalaleo. See Jam 4:11.
evildoers. See 1Pe 2:12.
be ashamed. See 1Pe 2:6.
falsely accuse = calumniate. Greek. epereazo. Also in Mat 5:44. Luk 6:28.
Christ. App-98. IX
Fuente: Companion Bible Notes, Appendices and Graphics
16.] having a good conscience (viz. when you make your apology, quia parum auctoritatis habet sermo absque vita, ideo fidei professioni bonam conscientiam adjungit. Calv. This is better, seeing that the same subject, that of behaviour under persecution, is afterwards carried on, 1Pe 3:17, than with De Wette and Steiger to regard these words as taking up the former part of 1Pe 3:15), that in the matter in which ( , see note on ch. 1Pe 2:12) ye are spoken against (see var. readd.) they who traduce (ref. Aristotle, Rhet. ii. 2, gives the idea of : , , . If so, when applied to words, it will mean envious detraction) your good ( = , ch. 1Pe 2:12) conversation (behaviour in life) in Christ (as Christians,-your whole life being in Christ, as its element: see 1Co 4:17; Col 2:6) may be ashamed.
Fuente: The Greek Testament
1Pe 3:16. , having) This is added to the word prepared without a copula.- -, who falsely accuse your-conversation) An abbreviated form of speech: that is, who falsely accuse you on account of your good conversation.
Fuente: Gnomon of the New Testament
a good: 1Pe 3:21, 1Pe 2:19, Act 24:16, Rom 9:1, 2Co 1:12, 2Co 4:2, 1Ti 1:5, 1Ti 1:19, 2Ti 1:3, Heb 9:14, Heb 13:18
whereas: 1Pe 2:12, Tit 2:8
falsely: Mat 5:11
good: 1Pe 3:1, 1Pe 3:2
Reciprocal: Gen 31:37 – set it here Gen 43:21 – we have Exo 23:1 – an unrighteous witness 1Sa 12:20 – Fear not 1Sa 22:15 – Did I then 1Sa 29:3 – found 1Sa 29:6 – thou hast Neh 6:6 – It is reported Psa 89:51 – footsteps Psa 119:22 – for I have Pro 12:17 – but Isa 26:11 – be Jer 37:14 – said Dan 6:4 – but Mat 5:16 – that Mat 26:60 – found none Mar 14:55 – and found Luk 13:17 – all his Luk 23:2 – forbidding Act 23:1 – I have Act 24:13 – General Act 26:31 – This man Act 28:22 – for Rom 3:8 – we be Rom 12:17 – Provide Rom 13:5 – conscience Rom 14:18 – and 1Th 4:12 – ye may walk 1Ti 6:1 – that the 2Ti 2:9 – as Tit 2:10 – adorn Phm 1:6 – the acknowledging Jam 3:13 – a good 1Pe 1:15 – in 1Pe 4:4 – speaking 1Pe 4:14 – ye be 1Jo 4:17 – as
Fuente: The Treasury of Scripture Knowledge
1Pe 3:16. This verse implies that at least some who call for an explanation of our faith may be unfriendly. They may approach us with a “chip-on-the shoulder” attitude, which explains why the preceding verse instructs us to be meek and respectful; if we observe all these instructions we can have a good conscience. When the critics make their approach with the questions, they often imply that no good reason can be given for the conduct of the disciples because they (the disciples) are evildoers so they will say. But when the reasons are shown to be well founded in the word of God it will put to shame the false accusers. Good conversation means their conduct or manner of life is good and in harmony with the word of God.
Fuente: Combined Bible Commentary
1Pe 3:16. having a good conscience, or, having your conscience unimpaired. The term conscience seems to make a nearer approach in this passage than in the previous (see on chap, 1Pe 2:19) to the modern philosophical definitions of it as the principle of reflection in men by which they distinguish between, approve and disapprove, their own actions (Bishop Butler, Sermon 1.), and as at once exponent of moral law, judge, and sentiment (comp. MCosh, Div. Govern. p. 291, etc.). Even here, however, nothing is said about its abstract nature, or its psychology. It is a purely practical statement of how the moral consciousness works. The moral quality of a mans actions is attested to him, according to the Old Testament, by the heart, specially as that is aided and enlightened by the revelation of Gods law, or quickened by the application which the prophets (the conscience of Israel, as they are called) make of the facts of redemption. In the New Testament it is by a light within the man (Mat 6:33; Luk 11:34-36), or by this inner witness, termed conscience in the Epistles, by which is meant primarily a consciousness which the man has of himself in his relation to God, manifesting itself in the form of a self-testimony, the result of the action of the Spirit in the heart (Cremer). It may be weak (1Co 8:7; 1Co 8:12), evil (Heb 10:22), defiled (Tit 1:15), seared (1Ti 4:2). But on the other hand it may be pure (2Ti 1:3), void of offence (Act 24:16), or good (here and at 1Pe 3:21; as also Act 23:1; 1Ti 1:5; 1Ti 1:19; Heb 13:18). In the last-named passage its goodness is expressed by an epithet meaning honourable or fair to see. Here it is described by an epithet which refers to intrinsic moral quality. As there is an awkwardness, however, in attributing moral qualities to the conscience itself (we can scarcely speak, e.g., of a holy conscience), in this connection the adjective may perhaps have the sense of unimpaired, uninjured (see Cremers Biblicotheol. Lex. to the N. T.). The readiness to give an answer receives thus another important qualification. It is essential that it be given not only in meekness and fear, but in the calm, clear strength of a mind conscious of nothing in the walk to give the lie to the apology. In vindicating to others the hope that is in ourselves, we must be able to point to the witness of the life in confirmation of the words:
Our acts our angels are, or good or ill,
Our fatal shadows that walk by us still,
Fletcher.
in order that in the matter wherein ye are spoken against they may be put to shame who abuse your good behaviour (or, manner of life) in Christ. The construction and the sense are similar to what we have had already in 1Pe 2:12, which see. The words as evil-doers, which are inserted here by the A. V., and some weighty manuscripts and Versions, are omitted by the Revised Version and some of the best critics. There is a similar division of opinion among textual experts as to whether we should read in the first clause, ye are spoken against (which is preferred by the Revised Version), or they speak evil of you, as in the A. V. The verb, which the A. V. translates falsely accuse, occurs only twice again in the Received Text of the N. T., viz. in Mat 5:44 (where, however, it is rejected by the best critics as insufficiently attested), and Luk 6:28, where it is rendered despitefully use. As in classical Greek it has the sense of insulting, acting insolently to one, abusively threatening one, it is best rendered here abuse, or (with R. V.) revile, and the reference will therefore be to coarse and insolent misrepresentation of the way in which Christians live in the face of heathenism, rather than to accusations in the stricter sense. Thus, without stirring, says Leigh ton, the integrity of a Christian conquers: as a rock, unremoved, breaks the waters that are dashing against it. . . . And without this good conscience and conversation we cut ourselves short of other apologies for religion, whatever we may say for it. One unchristian action will disgrace it more than we can repair by the largest and best framed speeches on its behalf.
We are now brought face to face with one of the unsolved, if not insoluble, problems of New Testament interpretation. The remarkable paragraph about a preaching to the spirits in prison has been regarded by many eminent theologians as the primary proof text for the article of faith which is embodied in the creeds in the terms He descended into hell, on which so many different meanings have been put. It is one of three Petrine passages (Act 2:25-31; 1Pe 4:6), which seem to many to be closely related. It is also one of a larger class, including Mat 12:40, Luk 23:43, Rom 10:6-8, Eph 4:8-10, Psa 16:9-11, Act 13:34-37, etc., which have been supposed to bear more or less directly upon a dogma for which an important place is claimed both in the system of Christian doctrine and in preachingthe dogma of a descent of Christ to Hell or Hades. It has been drawn into the service of a singular variety of theological ideas, such as those of a liberation and elevation of the saints of pre-Christian times, a purgatorial detention and purification, a penal endurance of the extremity of Gods wrath by mans Surety, a judicial manifestation of the victorious Redeemer to the impenitent dead, renewed opportunities of repentance and a continuous ministry of grace in the other world. The interpretations put upon the passage have been too numerous to admit of detailed statement, not to speak of criticism, here. We shall notice only those of deepest interest. It should at once be allowed that no exposition has yet succeeded in removing all the difficulties. There are some writers (e.g. Steiger) who venture to speak of these difficulties as rather created by interpreters than inherent in the passage itself. But these are few indeed. Many of the greatest exegetes and theologians have held a very uncertain position on the subject, or have confessed themselves baffled by it. Luther, for example, felt it to be a dark speech, and inclined to very different views of its meaning at different periods of his career. It is at best a question of the balance of probabilities. We shall, therefore, first examine the various terms separately. When the usage and application of each of the disputed terms are carefully determined, it should be possible to decide on what side the balance of probabilities lies. The great problems are these: Does the section refer to a ministry of grace, a ministry of judgment, or a mere manifestation of Christ? Is the ministry, if such is referred to, one that took place prior to the Incarnation, between the Death and the Resurrection, or after the Resurrection? Are the men of Noahs generation introduced in their proper historical position, or only as examples of a general class? In considering these problems, two things are too often overlooked. It is forgotten how precarious it is to erect upon one or two of the obscurities of Scripture a great system of doctrine, which is not in evident harmony with the general view of grace which clearly pervades the Bible. It is forgotten, too, that the passage cannot fairly be dealt with as a doctrinal digression, but must be read in the light of the writers immediate object. That object is the Christian duty of enduring wrong for righteousness sake, and the advantage of suffering for well-doing rather than for ill-doing. It is with the view of confirming what he has said of this that Peter appeals to Christs own example. The question consequently is, what exposition is best sustained by the detailed exegesis of the several terms, does most justice to the plainer elements in the paragraph, such as the historical reference to Noah and the building of the ark, etc., and is in clearest harmony with the writers design, namely, to arm believers smarting under the sense of wrongful suffering with Christ-like endurance?
Fuente: A Popular Commentary on the New Testament
Here our apostle adds his advice to Christians, that they silence and put to shame their adversaries, by their holy conversation, together with their rational disputations: he bade them in the former verse be always ready to make a profession of their faith, and to render a reason of their hope; here he bids them confute gainsayers by a good conversation, and in order thereunto to keep continually an innocent mind and a clear conscience, pure from guile, and clear from guilt: Having a good conscience, that such as speak evil of you, as of evil-doers, may be ashamed.
Note here, 1. That let the servants of Christ be never so innocent in their lives, and circumspect in their carriage, yet there are those that will censure them as bad men, and slander them as evil doers.
Note, 2. That a good conscience, accompanied with a good conversation, is the most effectual mean to stop the mouth of slander, and to put such as accuse us falsely, to shame.
Note, 3. That when sufferings and persecutions do come, after all, the consideration that we suffer not for evil, but for well-doing, will be a sufficient support and consolation to us. It is better, if God sill have us suffer, that it be for well-doing; better for us, but worse for our persecutors; for now the body only suffers, while the soul is free.
Fuente: Expository Notes with Practical Observations on the New Testament
A good conscience is possible when we know our suffering is in spite of good behavior, not because of bad behavior (cf. 1Pe 2:19; 1Pe 3:4; 1Pe 3:6). A simple explanation of our good conduct may take the wind out of the sails of our critics.
"Conscience may be compared to a window that lets in the light of God’s truth. If we persist in disobeying, the window gets dirtier and dirtier, until the light cannot enter. This leads to a ’defiled conscience’ (Tit 1:15). A ’seared conscience’ is one that has been so sinned against that it no longer is sensitive to what is right and wrong (1Ti 4:2). It is even possible for the conscience to be so poisoned that it approves things that are bad and accuses when the person does good! This the Bible calls ’an evil conscience’ (Heb 10:22). . . .
"A ’good conscience’ is one that accuses when we think or do wrong and approves when we do right." [Note: Wiersbe, 2:414. See Roy B. Zuck, "The Doctrine of Conscience," Bibliotheca Sacra 126:504 (October-December 1969):329-340.]