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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.
Outward beauty is not the real thing but rather something quite superfluous. A woman’s proper beauty is obedience to her husband. The truth of this statement is made manifest by the examples of the holy women of the past, like Sarah.
Women must remain holy in every state of life, whether they are married, single or celibate.
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 3:5 serves as a pivotal verse within Peter's broader instruction to Christian wives, illustrating that true adornment, pleasing to God, is not found in outward display but in the cultivation of an inner character rooted in trust in God and expressed through respectful submission to their own husbands. By referencing the "holy women" of old, Peter grounds his teaching in historical precedent, emphasizing that a meek and quiet spirit, demonstrated through godly conduct within the marital relationship, is of immeasurable value in God's sight.
CONTEXT
Literary Context: This verse is an integral part of Peter's extended counsel to Christian wives in 1 Peter 3:1-6. It immediately follows his direct contrast between external adornment (elaborate hairstyles, gold, fine apparel) and the "incorruptible ornament of a meek and quiet spirit" in 1 Peter 3:3-4. Verse 5 functions as a historical validation and exemplification of the principle laid out in the preceding verses, providing concrete examples of women whose lives embodied this inner beauty. It also sets the stage for the specific mention of Sarah in 1 Peter 3:6, solidifying the Old Testament precedent for Peter's instruction.
Historical & Cultural Context: First-century Greco-Roman society placed significant emphasis on outward appearance, particularly for women, as a symbol of status, wealth, and social standing. Elaborate hairstyles, expensive jewelry, and luxurious clothing were common means of self-expression and social signaling. Within this context, Peter's instruction to prioritize inner character over external display was counter-cultural. Furthermore, the concept of "subjection" (ὑποτάσσω, hypotássō) was understood within the hierarchical structures prevalent in Roman households, where the husband (paterfamilias) held significant authority. Peter's teaching, however, Christianizes this concept, rooting it in trust in God and a voluntary, respectful attitude rather than mere societal expectation or forced subservience, thereby elevating the dignity and agency of the woman within God's design for marriage.
Key Themes: The verse powerfully contributes to several key themes within 1 Peter and the broader New Testament. It underscores the theme of inner beauty and character as paramount, aligning with the biblical emphasis on the heart over outward appearance, as famously stated in 1 Samuel 16:7: "for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart." Another crucial theme is trust in God, as the "holy women" are explicitly identified by their reliance on the divine. Their actions of "adornment" and "subjection" flow directly from this deep-seated faith. Finally, the verse addresses biblical submission in marriage, presenting it not as a demeaning act but as a form of "adornment" that reflects a godly character and an ordered, respectful relationship within the home, a concept echoed in other Pauline epistles like Ephesians 5:22 and Colossians 3:18.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Peter employs several literary devices to convey his message effectively. Example is central, as he points to "the holy women also, who trusted in God" as models for Christian wives. This historical precedent provides a tangible and authoritative illustration of his teaching. There is an implied Contrast throughout the passage, particularly between the "outward adorning" mentioned in 1 Peter 3:3 and the true "adornment" of a meek and quiet spirit. The verse uses the concept of "adornment" as a Metaphor for the cultivation of inner character and godly conduct. Rather than literal jewelry or clothing, the "adornment" here refers to the spiritual qualities that beautify a woman in God's eyes, making her life a pleasing offering.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse deeply resonates with the broader biblical theology of inner transformation and God's valuing of the heart over external appearances. It underscores that true spiritual beauty is cultivated from within, flowing from a deep-seated faith and trust in God's wisdom and sovereign design. The concept of "adornment" is recontextualized from a superficial external display to an internal spiritual disposition that manifests in respectful relationships and a quiet confidence in God. This internal beauty, rooted in a "meek and quiet spirit," is deemed "of great price" in God's sight, emphasizing its eternal value over fleeting worldly aesthetics. It challenges believers to align their priorities with God's, understanding that genuine godliness is expressed through character and conduct, particularly within the foundational relationship of marriage.
REFLECTION AND APPLICATION
First Peter 3:5 offers profound guidance for believers today, particularly regarding the nature of true beauty and the dynamics of Christian relationships. It challenges us to look beyond superficial appearances and societal pressures, reminding us that God's valuation of a person is based on the condition of their heart and their trust in Him. For Christian wives, it provides a powerful model for how to live out their faith within marriage, emphasizing that a spirit of meekness, quietness, and respectful cooperation is a beautiful testimony to God's grace. This does not negate the importance of personal presentation, but rather reorders our priorities, asserting that inner character and a Christ-like demeanor are of far greater significance and eternal value than any outward embellishment. It calls for a life lived in faith, reflecting God's order and grace within the home and in all relationships.
Questions for Reflection
FAQ
Does this verse forbid outward adornment or wearing jewelry?
Answer: No, this verse does not explicitly forbid outward adornment or wearing jewelry. Rather, it prioritizes and redefines true "adornment." Peter is not issuing a blanket prohibition but is contrasting the source and value of beauty. He emphasizes that genuine beauty, which is "of great price" in God's sight, comes from an "incorruptible ornament of a meek and quiet spirit" (1 Peter 3:4). The focus is on the heart's condition and spiritual character as being far more valuable and lasting than any external embellishment.
What does "being in subjection unto their own husbands" mean in this context?
Answer: The Greek word for "subjection" is hypotássō, which implies a voluntary, respectful ordering or alignment, rather than forced subservience. In the context of marriage, it refers to a wife's willing cooperation with, respect for, and deference to her husband's leadership, as part of God's design for the marital relationship. This is not about inferiority, but about complementary roles within a loving, Christ-centered union. It is a posture of humility and order that, when lived out in trust in God, becomes a beautiful expression of faith and a form of spiritual "adornment." This concept is further elaborated in other New Testament passages such as Ephesians 5:21-33.
Is this teaching only for women, or does it have broader application?
Answer: While the immediate context of 1 Peter 3:5 is specifically directed at Christian wives, the underlying principles have broader application for all believers. The emphasis on inner character, trust in God, and a "meek and quiet spirit" are virtues that all Christians are called to cultivate, regardless of gender or marital status. The New Testament consistently teaches that true godliness is an internal transformation that manifests in outward conduct, humility, and respect for others, as seen in passages like Philippians 2:3-4 and Romans 12:10.
CHRIST-CENTERED FULFILLMENT
First Peter 3:5, though addressing wives, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The "adornment" of the holy women, rooted in trust and submission, perfectly mirrors the ultimate example of Christ Himself. Jesus, the Son of God, perfectly embodied a "meek and quiet spirit," demonstrating unparalleled humility and trust in His Father's will. His entire life was an act of profound "subjection" to God the Father, culminating in His obedience even unto death on the cross (Philippians 2:5-8). He did not seek outward glory or earthly adornment, but rather emptied Himself, taking the form of a servant, thereby demonstrating the true "great price" of humility and self-giving love in God's sight. Furthermore, the church, as the bride of Christ, is called to "adorn herself" not with worldly splendor, but with holiness and righteousness, reflecting the beauty of her Groom (Revelation 19:7-8). Just as the holy women trusted in God, the church trusts in Christ, and her "subjection" to Him is a loving response to His headship and sacrificial love (Ephesians 5:23-27). Thus, the principles of inner beauty, trust, and submission in this verse ultimately point to Christ as the perfect model and the source of our ability to live a life that truly adorns the gospel.