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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 3:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle having treated of the duties of subjects to their sovereigns, and of servants to their masters, proceeds to explain the duty of husbands and wives.
I.Lest the Christian matrons should imagine that their conversion to Christ, and their interest in all Christian privileges, exempted them from subjection to their pagan or Jewish husbands, the apostle here tells them,
1.In what the duty of wives consists.
(1.)In subjection, or an affectionate submission to the will, and obedience to the just authority, of their own husbands, which obliging conduct would be the most likely way to win those disobedient and unbelieving husbands who had rejected the word, or who attended to no other evidence of the truth of it than what they saw in the prudent, peaceable, and exemplary conversation of their wives. Learn,
[1.]Every distinct relation has its particular duties, which ministers ought to preach, and the people ought to understand.
[2.]A cheerful subjection, and a loving, reverential respect, are duties which Christian women owe their husbands, whether they be good or bad; these were due from Eve to Adam before the fall, and are still required, though much more difficult now than they were before, Gen 3:16; Ti1 2:11.
[3.]Though the design of the word of the gospel is to win and gain souls to Christ Jesus, yet there are many so obstinate that they will not be won by the word.
[4.]There is nothing more powerful, next to the word of God, to win people, than a good conversation, and the careful discharge of relative duties.
[5.]Irreligion and infidelity do not dissolve the bonds, nor dispense with the duties, of civil relations; the wife must discharge her duty to her own husband, though he obey not the word.
(2.)In fear, or reverence to their husbands, Eph 5:33.
(3.)In a chaste conversation, which their unbelieving husbands would accurately observe and attend to.
[1.]Evil men are strict observers of the conversation of the professors of religion; their curiosity, envy, and jealousy, make them watch narrowly the ways and lives of good people.
[2.]A chaste conversation, attended with due and proper respect to every one, is an excellent means to win them to the faith of the gospel and obedience to the word.
(4.)In preferring the ornaments of the mind to those of the body.
[1.]He lays down a rule in regard to the dress of religious women, Pe1 3:3. Here are three sorts of ornaments forbidden: plaiting of hair, which was commonly used in those times by lewd women; wearing of gold, or ornaments made of gold, was practised by Rebecca, and Esther, and other religious women, but afterwards became the attire chiefly of harlots and wicked people; putting on of apparel, which is not absolutely forbidden, but only too much nicety and costliness in it. Learn, First, Religious people should take care that all their external behaviour be answerable to their profession of Christianity: They must be holy in all manner of conversation. Secondly, The outward adorning of the body is very often sensual and excessive; for instance, when it is immoderate, and above your degree and station in the world, when you are proud of it and puffed up with it, when you dress with design to allure and tempt others, when your apparel is too rich, curious, or superfluous, when your fashions are fantastical, imitating the levity and vanity of the worst people, and when they are immodest and wanton. The attire of a harlot can never become a chaste Christian matron.
[2.]Instead of the outward adorning of the body, he directs Christian wives to put on much more excellent and beautiful ornaments, v. 4. Here note, First, The part to be adorned: The hidden man of the heart; that is, the soul; the hidden, the inner man. Take care to adorn and beautify your souls rather than your bodies. Secondly, The ornament prescribed. It must, in general, be something not corruptible, that beautifies the soul, that is, the graces and virtues of God's Holy Spirit. The ornaments of the body are destroyed by the moth, and perish in the using; but the grace of God, the longer we wear it, the brighter and better it is. More especially, the finest ornament of Christian women is a meek and quiet spirit, a tractable easy temper of mind, void of passion, pride, and immoderate anger, discovering itself in a quiet obliging behaviour towards their husbands and families. If the husband be harsh, and averse to religion (which was the case of these good wives to whom the apostle gives this direction), there is no way so likely to win him as a prudent meek behaviour. At least, a quiet spirit will make a good woman easy to herself, which, being visible to others, becomes an amiable ornament to a person in the eyes of the world. Thirdly, The excellency of it. Meekness and calmness of spirit are, in the sight of God, of great price - amiable in the sight of men, and precious in the sight of God. Learn, 1. A true Christian's chief care lies in the right ordering and commanding of his own spirit. Where the hypocrite's work ends, there the true Christian's work begins. 2. The endowments of the inner man are the chief ornaments of a Christian; but especially a composed, calm, and quiet spirit, renders either man or woman beautiful and lovely.
2.The duties of Christian wives being in their nature difficult, the apostle enforces them by the example, (1.) Of the holy women of old, who trusted in God, v. 5. "You can pretend nothing of excuse from the weakness of your sex, but what they might. They lived in old time, and had less knowledge to inform them and fewer examples to encourage them; yet in all ages they practised this duty; they were holy women, and therefore their example is obligatory; they trusted in God, and yet did not neglect their duty to man: the duties imposed upon you, of a quiet spirit and of subjection to your own husbands, are not new, but what have ever been practised by the greatest and best women in the world." (2.) Of Sara, who obeyed her husband, and followed him when he went from Ur of the Chaldeans, not knowing whither he went, and called him lord, thereby showing him reverence and acknowledging his superiority over her; and all this though she was declared a princess by God from heaven, by the change of her name, "Whose daughters you are if you imitate her in faith and good works, and do not, through fear of your husbands, either quit the truth you profess or neglect your duty to them, but readily perform it, without either fear or force, out of conscience towards God and sense of duty to them." Learn, [1.] God takes exact notice, and keeps an exact record, of the actions of all men and women in the world. [2.] The subjection of wives to their husbands is a duty which has been practised universally by holy women in all ages. [3.] The greatest honour of any man or woman lies in a humble and faithful deportment of themselves in the relation or condition in which Providence has placed them. [4.] God takes notice of the good that is in his servants, to their honour and benefit, but covers a multitude of failings; Sara's infidelity and derision are overlooked, when her virtues are celebrated. [5.] Christians ought to do their duty to one another, not out of fear, nor from force, but from a willing mind, and in obedience to the command of God. Wives should be in subjection to their churlish husbands, not from dread and amazement, but from a desire to do well and to please God.
II.The husband's duty to the wife comes next to be considered.
1.The particulars are,
(1.)Cohabitation, which forbids unnecessary separation, and implies a mutual communication of goods and persons one to another, with delight and concord.
(2.)Dwelling with the wife according to knowledge; not according to lust, as brutes; nor according to passion, as devils; but according to knowledge, as wise and sober men, who know the word of God and their own duty.
(3.)Giving honour to the wife - giving due respect to her, and maintaining her authority, protecting her person, supporting her credit, delighting in her conversation, affording her a handsome maintenance, and placing a due trust and confidence in her.
2.The reasons are, Because she is the weaker vessel by nature and constitution, and so ought to be defended: but then the wife is, in other and higher respects, equal to her husband; they are heirs together of the grace of life, of all the blessings of this life and another, and therefore should live peaceably and quietly one with another, and, if they do not, their prayers one with another and one for another will be hindered, so that often "you will not pray at all, or, if you do, you will pray with a discomposed ruffled mind, and so without success." Learn,
(1.)The weakness of the female sex is no just reason either for separation or contempt, but on the contrary it is a reason for honour and respect: Giving honour to the wife as unto the weaker vessel.
(2.)There is an honour due to all who are heirs of the grace of life.
(3.)All married people should take care to behave themselves so lovingly and peaceably one to another that they may not by their broils hinder the success of their prayers.
Historical interpretation
Eight Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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The Instructor orders them to go forth "in becoming apparel, and adorn themselves with shamefacedness and sobriety," "subject to their own husbands; that, if any obey not the word, they may without the word be won by the conversation of the wives; while they behold," he says, "your chaste conversation. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but 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."
If these things may happen to those women also who, having attained the faith while in (the state of) Gentile matrimony, continue in that state, still they are excused, as having been "apprehended by God" in these very circumstances; and they are bidden to persevere in their married state, and are sanctified, and have hope of "making a gain" held out to them.
So far, however, as regards the dress of women, the variety of observance compels us-men of no consideration whatever-to treat, presumptuously indeed, after the most holy apostle, except in so far as it will not be presumptuously if we treat the subject in accordance with the apostle. Touching modesty of dress and ornamentation, indeed, the prescription of Peter likewise is plain, checking as he does with the same mouth, because with the same Spirit, as Paul, the glory of garments, and the pride of gold, and the meretricious elaboration of the hair.
The husband is the head of the wife, and so she must be subject to him just as the other members of the body must be subject to the head. Peter wants wives to show their husbands the path of virtue with just the same vitality as so many of them lead their husbands in the opposite direction.
Similarly, wives should be subject to their husbands, so that even those who do not obey the word may be won without a word by the conduct of their wives, when they see your chaste conduct accompanied by fear. Let your adornment not be external, consisting of braiding hair and the wearing of gold, or of fine clothing; but let it be the hidden man of the heart, with the imperishable beauty of a gentle and quiet spirit, which in God's sight is very precious. For in this way, holy women who hoped in God used to adorn themselves, being subject to their husbands, just as Sarah obeyed Abraham, calling him master. And you are her daughters if you do good and do not fear anything that is frightening.
Concluding this discourse on morals; namely through kings, through presidents, through masters, through servants; since it has also been established that subjects should be subjected to kings and presidents in what is necessary and in what is appropriate, and through this it is shown that those princes who have laws as a certain incentive of justice, will not be condemned for those things they have done according to them: but in those cases where they have acted unjustly and without judgment and tyrannically against them, they will also perish through these. Indeed, the law was given to them for the benefit of the nations, as Paul also proclaims (Gal. 3:19). But also the authorities, just like the laws, were given for the benefit, and not as some wrongly wish, namely that the power of those who are on earth comes from the Devil: who supports this Devil by saying to the Lord: "All these things have been given to me, and I give them to whomever I wish." (Luke 4:6) For it is not by his command that kings are established, who have been given for the correction of evildoers, since the Devil does not bring about anything like this to be administered among men. For powers and princes have been given by God, partly for the preservation of justice and the correction and benefit of the subjects, partly indeed out of fear for the punishment and correction of wrongdoers; partly also to punish with fitting punishment those who are unruly. Therefore, this having been shown, and that it is good to be subjected, or to be disobedient is evil, where it would also have been established in the same way that servants should obey their earthly masters, and that those who are afflicted and endure without cause by evil masters should receive the greatest praise: where in some way this would have recalled to the order of masters also through the slander of evil masters: it then also passes to the assembly of women, and says;
Let these two things concern women or wives, to be subject to their husbands, and to show themselves alienated from all adornment and culture, imitating holy women, for they too, he says, knew only this form of worship, namely obedience to their husbands. And what profit will come from this? The good imitation of those who are outside of the faith, which is also generated from our subjection to the rulers, and the praise of God on our behalf coming from them: this also greatly contributes to the praise of Christians, namely that for our sake He is not spoken ill of, but rather the name of God is blessed. But where he said "holy women" indefinitely, he also specifically adds Sarah: and proceeding in an encouraging manner, he calls them daughters of this Sarah, whether according to faith or even according to lineage. For it is necessary for daughters to imitate their mothers. With honest truth and decent Christian conduct, it also admonishes them to be merciful, without fearing the accounting of their husbands. For this indicates that they are not afraid of any terror. For it was likely that husbands would sometimes revisit the account of expenses. In this way, having raised the discourse, where Peter encouraged the female sex to be more generous towards their household, he also moderates the harshness of men towards their wives, and says:
"without a word." Whether by ceasing all speech and all response, or because a demonstration through deeds is more effective than the anxious diligence found in words: for a silent deed is more excellent than a work deprived of speech.
"but let it be the hidden man of the heart." For all the glory of the king's daughter comes from within. "All her glory is that of the daughter of the king." (Ps. 44:14) For he knows here by blessed David (Ps. 19:14), and Paul (Eph. 3:16) is another inward man from the outer.
"They adorn themselves." Do you see that this refers to adornment or decoration as subjection?
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Summary
First Peter 3:1 addresses Christian wives, instructing them to live in respectful submission to their own husbands, particularly those who do not believe or obey the gospel. The verse posits that through a godly and quiet demeanor, rather than through verbal persuasion or contention, a wife can potentially lead her unbelieving husband to faith in Christ, demonstrating the transformative power of a lived Christian witness within the most intimate of human relationships.
Context
Literary Context
This verse initiates a new section within Peter's epistle, transitioning from general exhortations for all believers to specific instructions for various social groups. Peter has just concluded a lengthy discussion on Christian submission to governing authorities (1 Peter 2:13-17) and to masters, even unjust ones (1 Peter 2:18-25), drawing heavily on the example of Christ's suffering and humble obedience. The command to wives in 1 Peter 3:1 is therefore framed within this broader theological framework of Christ-like submission and suffering for righteousness' sake, extending the principle of respectful conduct into the domestic sphere. The subsequent verses in 1 Peter 3:2-6 elaborate on the nature of this "conversation" or conduct, emphasizing inner beauty over outward adornment.
Historical & Cultural Context
First-century Roman and Jewish societies were intensely patriarchal, with husbands holding significant authority over their wives. Marriage was often a social and economic arrangement, and a wife's conversion to a new religion, especially one as counter-cultural as Christianity, could be seen as a challenge to the husband's authority, the family's honor, and even the social order. If a wife converted but her husband did not, it could create immense tension, potentially leading to divorce or ostracization. Peter's instruction here is remarkable because it does not advocate for rebellion or direct confrontation, but rather for a strategy of quiet, consistent, and respectful Christian living as the primary means of influence, reflecting a profound understanding of the social dynamics and the power of personal witness in a hostile environment.
Key Themes
The overarching theme of 1 Peter is living as "aliens and strangers" (1 Peter 2:11) in a hostile world, enduring suffering with Christ-like humility and hope. This verse contributes to several key sub-themes: Christian Submission, not as inferiority, but as a voluntary ordering for the sake of peace and witness, echoing Christ's own submission to the Father's will (1 Corinthians 15:28); Evangelism through Conduct, highlighting the powerful impact of a transformed life as a silent sermon, particularly for those resistant to verbal persuasion; and the Sanctity of Marriage, underscoring the importance of maintaining marital harmony and leveraging the domestic sphere as a primary arena for Christian witness and spiritual influence, even in challenging circumstances.
Exposition and Analysis
Key Word Analysis
Meaning "to subordinate; reflexively, to obey:--be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto." This term, often used in military contexts for ordered ranks, signifies a voluntary arrangement or alignment under authority, rather than inherent inferiority. It is a posture of respect and cooperation, seen throughout the New Testament in various relationships, including Christ's relationship to the Father.
Meaning "to gain (literally or figuratively):--(get) gain, win." This word implies a positive outcome, a successful acquisition or persuasion. In this context, it refers to the spiritual gain of an unbelieving husband's salvation, emphasizing that the wife's conduct is a means to "gain" him for Christ, not merely to appease him.
Meaning "behavior:--conversation." In the King James Version, "conversation" frequently refers to one's manner of life, conduct, or overall deportment, not merely verbal exchange. Here, it denotes the wife's entire lifestyle, character, and actions, which serve as a powerful, non-verbal testimony.
Verse Breakdown
"Likewise, ye wives, [be] in subjection to your own husbands;"
Peter extends his general principle of Christian submission to the specific context of marriage. The adverb "likewise" (Greek, homoíōs, G3668) links this instruction directly to the preceding commands for servants and citizens, implying a consistent theological basis for respectful conduct within various societal structures. The command for wives to be in "subjection" (Greek, hypotássō, G5293) to "your own" (Greek, ídios, G2398) husbands (Greek, anḗr, G435) highlights the personal and voluntary nature of this submission within the specific marital covenant, rather than a universal statement about women's inferiority.
"that, if any obey not the word,"
This clause introduces the specific scenario for which the preceding command is particularly purposed. The conjunction "that" (Greek, hína, G2443) indicates the purpose or result. "If any" (Greek, eí tis, G1536) refers to husbands who "obey not" (Greek, apeithéō, G544) "the word" (Greek, lógos, G3056). "The word" here signifies the gospel message, implying husbands who are either unbelievers or who are disobedient to the Christian faith, perhaps even hostile to it.
"they also may without the word be won by the conversation of the wives;"
This final clause explains the means and desired outcome. The wives' conduct, their "conversation" (Greek, anastrophḗ, G391) or manner of life, becomes the instrument through which their unbelieving husbands "may... be won" (Greek, kerdaínō, G2770). The crucial phrase "without the word" (Greek, áneu tou lógou, G427 G3056) emphasizes that this winning is achieved not through verbal arguments, nagging, or direct preaching, but through the powerful, silent witness of a godly life. This highlights the transformative power of consistent, Christ-like character.
Literary Devices
Peter employs several literary devices to convey his message effectively. The use of Parallelism is evident as he extends the principle of submission from civil authorities and masters to the domestic realm, creating a consistent ethical framework throughout the epistle. There is a strong element of Contrast in the phrase "without the word," juxtaposing the typical means of evangelism (verbal proclamation) with the alternative, yet equally powerful, method of a transformed life. The term "conversation" (KJV) functions as a Synecdoche, where a part (one's manner of speaking or interaction) stands for the whole of one's behavior and lifestyle, emphasizing the comprehensive impact of a wife's conduct. Finally, the instruction implies a subtle Paradox: that the most effective way to "win" an unbelieving spouse is not through direct confrontation or persuasion, but through humble, respectful, and godly living, demonstrating that actions can indeed speak louder than words in matters of faith.
Theological and Thematic Connections
First Peter 3:1 profoundly connects the theological principle of submission, not as a sign of weakness but as a spiritual strength, to the practical outworking of evangelism within the marital relationship. It underscores the New Testament emphasis on the transformative power of a lived faith, where character and conduct become powerful testimonies to the truth of the gospel. This passage demonstrates that the Christian life is meant to be a compelling witness, capable of influencing even the most resistant hearts, and that God can use the quiet, consistent faithfulness of one spouse to draw the other into His kingdom. It aligns with the broader biblical teaching that genuine faith is evidenced by good works and a changed life, which can be more persuasive than any argument.
Reflection and Application
First Peter 3:1 offers profound guidance for Christian wives, particularly those in mixed-faith marriages, but its principles extend to all believers seeking to influence others for Christ. It calls for a radical trust in the power of God to work through humble and consistent obedience, even when direct verbal evangelism seems unfruitful or counterproductive. The passage challenges us to consider the quality of our daily lives as our most potent witness. It encourages a focus on developing inner spiritual virtues—such as patience, gentleness, respect, and quiet confidence in God—which are ultimately more attractive and persuasive than outward appearances or contentious arguments. For wives, this means intentionally cultivating a Christ-like character that honors their husbands, not out of fear or inferiority, but out of reverence for Christ and a desire for their husband's salvation. This approach fosters an environment where the Holy Spirit can work, softening hearts and opening eyes to the truth of the gospel through the compelling evidence of a transformed life.
Questions for Reflection
FAQ
What does "subjection" mean in this context, and does it imply inferiority?
The Greek word for "subjection" (G5293, hypotássō) means to "place oneself under" or "to arrange under." It does not imply inferiority in worth or intelligence, but rather a voluntary and respectful ordering within a relationship. In the New Testament, this term is used in various contexts, including Christ's submission to the Father (1 Corinthians 15:28), believers' submission to governing authorities (Romans 13:1), and even mutual submission among believers (Ephesians 5:21). For wives, it means honoring their husband's headship in the marital structure, reflecting a divine order, and doing so willingly out of reverence for Christ, particularly as a means of witness to an unbelieving spouse.
Is this verse still relevant in contemporary society, given changing views on gender roles?
Yes, the core principles of 1 Peter 3:1 remain profoundly relevant. While societal structures and gender roles have evolved, the verse's emphasis is not primarily on cultural norms but on the spiritual power of a transformed life and the strategy of evangelism through godly conduct. It teaches that respectful, humble, and consistent Christian living is a powerful testimony, especially in intimate relationships where verbal arguments might be ineffective or counterproductive. The principle that actions speak louder than words, and that a Christ-like demeanor can attract others to the gospel, transcends specific cultural contexts and remains a timeless truth for all believers seeking to influence their loved ones for Christ.
Christ-Centered Fulfillment
First Peter 3:1 finds its deepest fulfillment in the person and work of Jesus Christ, who perfectly embodied the principle of humble submission for the sake of redemption. Christ, though fully God, "made himself nothing, by taking the very nature of a servant" (Philippians 2:7), submitting Himself to the will of the Father even to the point of death on a cross (Philippians 2:8). His entire life was a "conversation" of perfect obedience and self-sacrificing love, a silent sermon that "won" humanity back to God without coercion or argument, but through the compelling power of His character and ultimate sacrifice. Just as Christ's suffering and humble obedience led to His exaltation and the salvation of many (Isaiah 53:5), so too does the Christian wife's Christ-like submission and godly conduct become a channel through which God's redemptive power can work to "win" her unbelieving husband. Her witness, empowered by the Spirit of Christ, mirrors the quiet, yet infinitely powerful, work of the Lamb of God who takes away the sin of the world (John 1:29), demonstrating that true spiritual influence flows from a life surrendered to God.