1 Peter 3:1-6

3. Toward Husbands 3:1-6

1 Peter 3:1-2 In like manner, ye wives, be in subjection to your own husbands; that, even if any obey not the word, they may without the word be gained by the behavior of their wives; beholding your chaste behavior coupled with fear.

Expanded Translation

In the same way you wives be subjecting yourselves to and obeying your own husbands, in order that (for this purpose:) even if any (of the husbands) refuse to yield and comply to the word (teachings of Scripture) they may be won over (to Christ) without a word (talking, speech), but rather by means of the behavior and conduct of their wives, when they behold your pure and chaste behavior joined with reverence and respect (of your husband).

In like manner,

Relating this passage to the previous context, especially Chap. 1 Peter 2:13-25. Peter had previously written to citizens and servants to relate all of life to God, behaving as Christians at all times and in all circumstances. Actually, the subject of the previous verses has been obedient subjectioneven if one is mistreated. The case had just been cited of Christ, who suffered wrongfully and yet did not sin or rise up in rebellion against those who mistreated Him.

ye wives, be in subjection

See the same word defined in 1 Peter 2:18.

to your own husbands; that,

OWN HUSBANDSCompare Ephesians 5:22.

THATThe Greek word expresses purpose; herefore, we have here the purpose of her subjection to her husband.

obey not

See our notes in 1 Peter 2:8 where the same word is translated disobedient. Previously Peter had exhorted servants to be in subjection to their masters even if their masters were froward. Here he exhorts wives how to act even if they have un-Christian mates.

the word

i.e., the Gospel Message. They have not been obedient to the teachings of Christ.

they may without the word be gained by the behavior

BE GAINEDkerdaino, means to gain in various senses in the New Testament. Here, to win over, to embrace the Gospel. See 1 Corinthians 9:19-22.

BEHAVIORanastrophe, mode of life, conduct, deportment. The King James conversation now conveys a thought too limited for this word, though anastrophe would certainly include her speech.

What does this latter statement mean? There are at least two possibilities: (1) That the phrase the word is used here as it is previously in the verse to refer to the Gospel Message. The idea would then be that the husband is influenced much more by the conduct of the wife than he is by the Gospel Message. However, this interpretation would seem to minimize the value of the Gospel teaching. We know of nothing in the entire New Testament which indicates that any person could ever come to know Christ without previously having been taught something about Him. In the Book of Acts, for example, one is consistently taught the Word before he is baptized, (2) That the phrase the word in its second appearance in the verse, has reference to the speech or verbal statements (teachings?) of the wife to her un-Christian husband. In the original language, the first word has the definite article. But the second word has no article. As a result, almost every modern speech translation renders this last phrase that they may, without a word, be won. or, that they may be won over without argument through the behavior.

Peter is emphasizing the influence of a Christian wife's conduct upon her un-Christian husband. Rather than trying to argue, contend, or out-talk one's husband on religious issues, the Apostle would instruct the wives to let their consecrated lives, their humble subjection, their meek and quiet spirit, to be of such a nature that it would stand out in bold relief against his ungodliness and rebellion. Comp. 1 Peter 2:12. There is also a similarity to the thought expressed here and the one in Romans 12:20.

Her behavior, her Christian conduct, her humble demeanor, Peter knew, would do ten times as much good as a trainload of sermons from her lips. How true to life is this statement! Observe that un-Christian husbandthe one who for years has turned down the Gospel Message. Finally, he yields his heart to Christ. Now observe the conduct of the same man's wife. It invariably meets the requirements of this very verse!

beholding your chaste behavior

BEHOLDINGDefined under 1 Peter 2:12.

CHASTEhagnos, pure, chaste, modest, innocent, blameless. The word first of all had reference to purity of morals. But sometimes it was used in the more general sense of one's over-all conduct; innocent, blameless. The more primary meaning is assumed by most translators here, and is nearly always necessary in the behavior of a Christian wife if her un-Christian husband is to be turned to Christ.

coupled with fear

See our discussion of the word fear under 1 Peter 2:18. The meaning is similar here.

Certainly, if this exhortation is heeded, the husband will be turned to Christ many times when other means fail and particularly when her attempts at teaching, rebuking and verbally condemning him accomplish little. He realizes she means business. She practices her religion. Her example proves the sincerity of her claims. All of her sweet-spirited Christian conduct, it is hoped, will serve to shame him in his disobedience and lead to his repentance and conversion.

1 Peter 3:3-4 Whose adorning let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel; but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price.

Expanded Translation

Whose adornment must not be outward or external: braiding (plaiting) of the hair, and putting on things made of gold or wearing garments; but rather let it be the hidden person of the heart that receives your primary attention, in the incorruptible (imperishable) clothing of a meek and tranquil spirit which is in the sight of God, of surpassing value.

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outward adorning of braiding the hair,

BRAIDING THE HAIRemplokes, braiding or plaiting (of hair). It frequently had reference to an elaborate gathering of the hair into knots.Thayer.

and of wearing jewels of gold,

This is all one word in the originalchrusios. The literal translation here, because the word is in the plural, is of gold things or things of gold. The word means golden, made or adorned with gold, golden in color or appearance. Moulton & Milligan say the word was used first of a gold coin, and secondly of gold ornaments (here). They cite a statement written in a letter about A.D. 260: When you come bring your gold ornaments, but do not wear them in the boat.

or of putting on apparel

APPARELhimationgarments, clothes, raiment. The word consistently refers to exterior or outer clothing in the New Testament, the coat rather than the cloak (Matthew 5:40).

outward adorning

ADORNINGThis is the final word in the Greek text, though it appears at the front of the sentence in the English text. Kosmos is a word of wide significance in the original. Here it is used in the more primary sense of order. Thayer says of it, 1. in Greek writing, from Homer down, an apt and harmonious arrangement or constitution, order. 2, As in Greek writing from Homer down, ornament, decoration, adornment. Compare here 1 Timothy 2:9, where the context is very similar.

let it be the hidden man of the heart,

HIDDENkruptoshidden, concealed, secret, clandestine, A similar word, kruptle, means a vault or closet, a cell for storage, Compare our English words cryptic, cryptogram, etc.

in the incorruptible apparel

INCORRUPTIBLEaphthartos. See our comments under 1 Peter 1:4, where the same word is defined. Here, as there, the meaning is perpetuity in contrast to decay. The clothes and garments of the outward person will soon pass away, But the benefits of a meek and quiet spirit will last into eternity.

of a meek and quiet spirit

MEEKpraos: gentle, mild, meek.

QUIEThesuchios: quiet, tranquil, peaceful, Note its only other appearance in the New Testament, 1 Timothy 2:12. The prophet said in quietness and in confidence shall be your strength (Isaiah 30:15).

of great price

Poluteles (from polu, much, and telos, revenue): precious, excellent, expensive, of surpassing value, requiring a great outlay.

Here we have what God esteems as very valuable and important in the life of a womanthe proper adornment of her inward person. But what is it that the twentieth century woman is so bent on adorning? It is just the opposite! To her, the outward person is of surpassing value, and she is often willing to give a great outlay if she thinks by that means she will add to her external beauty. My ways are not your ways, saith Jehovah.

On the above verses there is an excellent statement in Bush's Illustrations of the Holy Scriptures, p. 642, where he quotes Paxton:

The eastern females wear their hair, which the prophet emphatically calls the -instrument of their pride,-' very long, and divided into a great number of tresses. In Barbary, the ladies all affect to have their hair hang down to the ground, which, after they have collected into one lock, they bind and plait with ribands; a piece of finery which the apostle marks with disapprobation: [and this very passage is quoted in its entirety.] Not that he condemns in absolute terms all regard to neatness and elegance in dress and appearance, but only an undue attention to these things. His meaning plainly is: -Whose adorning, let it not chiefly consist in that outward adorning of plaiting the hair, but rather let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is, in the sight of God, of great price.-' The way in which the apostle uses the negative particle in this text, is a decisive proof that this is his true meaning; it extends to every member of the sentence; and by consequence, if it prohibits the plaiting of hair, it equally prohibits the putting on of apparel. But it never could be his design to forbid women to wear clothes, or to be decently and neatly dressed; therefore, the negative must have only a comparative sense, instructing us in the propriety and necessity of attending more to the dispositions of the mind, than to the adorning of the body.. The men in the East, Chardin observes, are shaved; the women nourish their hair with great fondness, which they lengthen by tresses, and tufts of silk, down to the heels.

1 Peter 3:5-6 For after this manner aforetime the holy women also, who hoped in God, adorned themselves, being in subjection to their own husbands: as Sarah obeyed Abraham, calling him Lord: whose children ye now are, if ye do well, and are not put in fear by any terror.

Expanded Translation

For after this manner (that I have just mentioned) the holy women of past time also, who placed their hope in God, adorned themselves: being submissive to their own husbands. As an example of this, I cite the case of Sarah, who obeyed Abraham, calling him Lord (sir, master); whose children (daughters) you have now become, if you will do well (live right) and not be put in a state of fear by any thing or person which causes terror.

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after this manner

Referring to the manner described in 1 Peter 3:1-4, i.e., an inward subjecting of themselves to their husbandsinnocent and blameless behavior, with reverential fear. They were to have a meek and quiet spirit, as they subjected themselves.

who hoped in God

Compare 1 Peter 1:3. It is true that the position of Sarah and the holy women of the Old Testament was one of expectancy, or looking forward to the fulfillment of some promiseof a son. Some have thought, then, that the description of them as hopeful women is intended to make the readers feel the superiority of their own position. God's promises to them (such as that of the coming Messiah) were fulfilled, not just hoped for.

The meaning, however, may be more general, and have reference simply to their unqualified trust in Jehovah as they went about their daily lives. Notice the similarity of Paul's description of the widow indeed in 1 Timothy 5:5: Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day.

adorn themselves, being

Their adornment was this type of subjection.

after this manner

Referring to the manner described in 1 Peter 3:1-22 :1 Peter 1:4.

calling him Lord

LORDkurios, a title of reverence and respect. Thayer's definition is He to whom a person or thing belongs, about which he has the power of deciding; master, lord. The word is properly translated sir a number of times in the New Testament: Luke 13:25, John 4:11; John 4:15; John 4:19; John 5:7. It is to be carefully distinguished from masters (despotes) in 1 Peter 2:18. Trench says, a man, according to the latter Greek grammarians, was despotes (master) in respect of his slaves. therefore oikodespotes (housemaster), but kurios (lord) in regard of his wife and children; who in speaking either to him or of him, would give him this title of honor. Undoubtedly there lives in kurios (lord) the sense of an authority owning limitationsmoral limitations it may be; it is implied, too, that the wielder of his authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the despotes (master) exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints.[9]

[9] Synonyms of the New Testament, p. 96.

The actual occurrence of Sarah referring to Abraham as Lord is in Genesis 18:12.

whose children ye are

Still addressing the wives of (un-Christian) husbands. See 1 Peter 1:14 on children. They were her daughters when they behaved as she did.

if ye do well and are not put in fear by any terror

Note the Expanded Translation. Thayer would render the latter part of this phrase, to be afraid with terror. Notice the similarity to Proverbs 3:25: Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.

To be afraid of sudden alarms and panics argues a lack of trust in God's providence, power, and protection. Such a disposition would, therefore, be unbecoming to the daughters of Sarah, who hoped in God. The alarms which they naturally might fear are, of course, quite general; but especially here, we may suppose, dread of what their unbelieving husbands might do to them. They must quietly, serenely, trustingly live the life to which God has called them.