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Commentary on 1 Peter 3 verses 1–7
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.
Women should not indulge in the outward adornment of braiding the hair or of wearing gold, or of putting on robes. Their adornment should be in the inner life of the heart, in the imperishableness of a quiet and gentle spirit, which is of great price in the sight of God.
Of this same thing in the Epistle of Peter to the people at Pontus: "Let there be in a woman not the outward adorning of ornament, or of gold, or of apparel, but the adorning of the heart."
But afterwards, in reading the epistle of the Apostle Peter, I perceived that every wise man is also rich: and this he says without distinction of sex, for he writes that all a woman's ornaments consist in a virtuous life, not in costly jewels, Whose adorning, he says, is not that outward adorning of plaiting the hair, and, of wearing of gold, or of putting on of apparel, but the hidden man of the heart. Here then are two things, both that there is a man within the man, and that he is rich who seeks not for himself the enjoyment of any riches. And he has well said, the man of the heart, in that the whole man of wisdom is hidden, as is wisdom itself, which is not seen but understood. No one before Peter used such an expression as, the man of the heart; for the outward man consists of many members, but the inward man of the heart is entirely full of wisdom, full of grace, full of beauty.
God would not give riches to the outer man and leave the inner man in need; he has given invisible riches to the invisible self and invisibly adorned it.
But let it be the hidden person of the heart, in the incorruptibility of a quiet and meek spirit, etc. He preaches chastity and the adornment of the inner man in the incorruption of a quiet and meek spirit, saying almost: Since your outer person is corrupted, and you have ceased to have the blessedness of integrity, which is especially proper to virgins, imitate the incorruption of the spirit through strict abstinence, and what you cannot do with your body, perform with your mind. For Christ seeks these riches, and this adornment of your union. It is also remarkable and found this judgment dictated by the law of natural science, according to Pythagoras, that the true adornments of matrons are chastity, not garments.
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
1 Peter 3:4 profoundly redirects the believer's focus from fleeting external adornment to the enduring, incorruptible beauty of a transformed inner character. Peter posits that true value, particularly in the eyes of God, is found not in outward displays of wealth or fashion but in the cultivation of a "meek and quiet spirit," which is deemed "of great price" by the Divine. This verse serves as a powerful theological statement on the nature of genuine godliness, emphasizing the heart's disposition as the ultimate measure of worth and spiritual attractiveness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Peter masterfully employs several literary devices to convey his message in 1 Peter 3:4. The most prominent is Contrast, setting the "outward adorning" of verse 3 against the "hidden man of the heart" in verse 4. This stark opposition highlights the superiority of spiritual virtues over material displays. Peter also uses Metaphor, referring to the inner character as the "hidden man of the heart" and describing a "meek and quiet spirit" as an "ornament." These metaphors vividly portray the inner self as a distinct entity that can be adorned, and the spiritual qualities as precious embellishments. The phrase "in that which is not corruptible" functions as a Negative Definition, defining the inner beauty by what it is not (perishable), thereby emphasizing its enduring nature. Finally, the declaration that this spirit is "in the sight of God of great price" employs Divine Valuation, imbuing the described virtues with ultimate, transcendent worth, far beyond any human estimation. This elevates the spiritual qualities to a status of supreme value, appealing to the believer's desire for God's approval.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Peter 3:4 is a profound theological statement on the nature of true beauty and worth, aligning with a consistent biblical emphasis on the heart over outward appearance. It underscores the principle that God's valuation differs radically from human standards, prioritizing inner character, humility, and spiritual peace above all external displays. This verse challenges believers to invest in the spiritual, the eternal, and the incorruptible, recognizing that genuine godliness is cultivated from within and is eternally precious in God's eyes. It speaks to the transformative power of the Holy Spirit in shaping a believer's disposition, making them more like Christ, and thereby serving as a powerful witness to a world obsessed with superficiality. The "meek and quiet spirit" is not passive weakness but a powerful, controlled strength rooted in trust and submission to God, a quality highly esteemed by the Creator.
REFLECTION AND APPLICATION
1 Peter 3:4 offers a timeless and counter-cultural challenge to all believers, transcending its specific address to wives. In a world increasingly preoccupied with external image, social media validation, and superficial appearances, this verse calls us to a radical reorientation of our priorities. It urges us to recognize that true beauty, lasting influence, and ultimate value are not found in fleeting trends, costly possessions, or physical enhancements, but in the diligent cultivation of an inner life that reflects the character of Christ. Developing a "meek and quiet spirit" means fostering humility, gentleness, inner peace, and a profound trust in God amidst life's storms. This involves intentionally nurturing our spiritual disciplines, allowing the Holy Spirit to transform our hearts and minds, and choosing to respond to circumstances with grace and composure rather than anxiety or contention. Such an inner transformation not only brings us into deeper communion with God but also serves as a powerful, authentic witness to those around us, demonstrating the enduring and incorruptible beauty of a life lived for Christ.
Questions for Reflection
FAQ
Does this verse forbid all outward adornment for Christians?
Answer: No, 1 Peter 3:4 does not prohibit all outward adornment. Instead, it provides a crucial shift in emphasis. Verse 3 cautions against excessive or primary reliance on external displays like "plaiting the hair, and of wearing of gold, or of putting on of apparel." The point is not that these things are inherently evil, but that they are "corruptible" and should not be the focus or source of a believer's identity or worth. The verse redirects attention to the lasting, incorruptible beauty of the inner person—the "meek and quiet spirit"—which is what God truly values. The principle is about prioritizing the spiritual over the superficial, ensuring that our hearts are adorned with godliness before our bodies are adorned with worldly fashion.
What does it mean to have a "meek and quiet spirit" in a practical sense?
Answer: A "meek and quiet spirit" is far from passive or weak; it signifies a powerful inner disposition. "Meekness" (Greek: praÿs) is often translated as gentleness or humility. It describes strength under control, a disposition that is patient, teachable, and submissive to God's will, rather than self-assertive or demanding. It's the opposite of arrogance or contentiousness. "Quiet" (Greek: hēsýchios) refers to an inner tranquility and composure, a peaceful demeanor that is undisturbed by external circumstances or anxieties. It doesn't mean literal silence, but a calm, settled spirit that fosters peace rather than discord. Practically, it means responding to provocation with grace, trusting God in uncertainty, being humble in success, and maintaining inner peace regardless of outward chaos. It's about cultivating a heart that is at rest in God, as exemplified by Christ Himself, who described Himself as "meek and lowly in heart" in Matthew 11:29.
Does the principle of 1 Peter 3:4 apply to men as well, even though the immediate context is wives?
Answer: Absolutely. While the immediate literary context of 1 Peter 3:1-7 specifically addresses wives, the theological principle articulated in 1 Peter 3:4 is universally applicable to all believers, regardless of gender. The call to prioritize inner character over outward appearance, to cultivate humility, gentleness, and a peaceful spirit, and to seek God's approval above human praise, are fundamental tenets of Christian discipleship for everyone. The Bible consistently emphasizes the importance of the heart and inner transformation for all who follow Christ, as seen in passages like 1 Samuel 16:7 and Romans 12:2. Therefore, men are equally called to adorn themselves with the incorruptible beauty of a meek and quiet spirit, which is of great price in the sight of God.
CHRIST-CENTERED FULFILLMENT
1 Peter 3:4 finds its ultimate fulfillment and perfect embodiment in the person of Jesus Christ. He is the quintessential "hidden man of the heart," whose true glory was not found in outward display but in His perfect humility, obedience, and inner disposition. While the world sought a king adorned with earthly power and splendor, Christ came as the Lamb of God, meek and lowly. He perfectly exemplified the "meek and quiet spirit," declaring Himself to be "meek and lowly in heart" in Matthew 11:29, inviting the weary to find rest in Him. His strength was always under divine control, never self-serving, and His spirit remained tranquil even in the face of immense suffering and injustice (Isaiah 53:7). This inner beauty, this perfectly meek and quiet spirit, was indeed "in the sight of God of great price"—it was the very essence of His pleasing sacrifice and obedience, leading to His exaltation (Philippians 2:5-11). For believers, Christ is not only the example but also the enabler of this inner transformation. Through His indwelling Spirit, we are empowered to put off the old self and put on the new, allowing His character to be formed within us (Galatians 2:20; Galatians 5:22-23). Thus, the "hidden man of the heart" adorned with a meek and quiet spirit is ultimately a reflection of Christ's own image, made possible by His redemptive work and ongoing presence in the believer's life.