Albert Barnes Commentary 1 Peter 3

1 Peter Chapter 3

Analysis of the Chapter

This chapter embraces the following subjects:

1. The duty of wives (1 Peter 3:1–6). Particularly:

   • That their conduct should be such as would be adapted to lead their unbelieving husbands to embrace a religion whose happy influence was seen in the pure conduct of their wives (1 Peter 3:1–2).

   • In reference to dress and ornaments, that they should not seek that which was external, but rather that which was of the heart (1 Peter 3:3–4).

   • For an illustration of the manner in which these duties should be performed, the apostle refers them to the holy example of the wife of Abraham, as one which Christian females should imitate (1 Peter 3:5–6).

2. The duty of husbands (1 Peter 3:7). It was their duty to render all proper honor to their wives, and to live with them as fellow-heirs of salvation, that their prayers might not be hindered, implying:

   1. That in the most important respects they were on an equality;

   2. That they would pray together, or that there would be family prayer; and,

   3. That it was the duty of husband and wife so to live together that their prayers might ascend from united hearts and that it would be consistent for God to answer them.

3. The general duty of unity and of kindness (1 Peter 3:8–14). They were:

   • To be of one mind; to have compassion; to love as brethren (1 Peter 3:8).

   • Never to render evil for evil, or railing for railing (1 Peter 3:9).

   • To remember the promises of length of days, and of honor, made to those who were pure in their conversation, and who were the friends of peace (1 Peter 3:9–10).

   • To remember that the eyes of the Lord were always on the righteous; that they who were good were under his protection (1 Peter 3:12); and that if, while they maintained this character, they were called to suffer, they should count it rather an honor than a hardship (1 Peter 3:13–14).

4. The duty of being ready always to give to every man a reason for the hope they entertained; and, if they were called to suffer persecution and trial in the service of God, of being able still to show good reasons why they professed to be Christians, and of so living that those who wronged them should see that their religion was more than a name, and was founded in such truth as to command the assent even of their persecutors (1 Peter 3:15–17).

5. In their persecutions and trials they were to remember the example of Christ, his trials, his patience, and his triumphs (1 Peter 3:18–22). Particularly:

   • The apostle refers them to the fact that he had suffered, though he was innocent, and that he was put to death though he had done no wrong (1 Peter 3:18).

   • He refers them to the patience and forbearance of Christ in a former age, an age of great and abounding wickedness, when in the person of his representative and ambassador Noah, he suffered much and long from the opposition of the guilty and perverse men who were finally destroyed, and who are now held in prison, showing us how patient we ought to be when offended by others in our attempts to do them good (1 Peter 3:19–20).

   • He refers to the fact that notwithstanding all the opposition Noah met with in bearing a message, as an ambassador of the Lord, to a wicked generation, he and his family were saved (1 Peter 3:21).

     The design of this allusion evidently is to show us that if we are patient and forbearing in the trials we meet with in the world, we shall also be saved.

     Noah, says the apostle, was saved by water. We, too, he says, are saved in a similar manner by water. In his salvation and in ours, water is employed as the means of salvation: in his case by bearing up the ark, in ours by becoming the emblem of the washing away of sins.

   • The apostle refers to the fact that Christ has ascended to heaven, and has been exalted over angels, and principalities, and powers, thus showing that having borne all his trials with patience he ultimately triumphed, and that in like manner we, if we are patient, shall triumph also (1 Peter 3:22).

   He came off a conqueror and was exalted to the highest honors of heaven; and so, if faithful, we may hope to come off conquerors also and be exalted to the honors of heaven as he was.

   The whole argument here is drawn from the example of Christ: first, in his patience and forbearance with the whole world, and then when he was personally on the earth. It is also drawn from the fact that in the case of that messenger whom he sent to the ungodly race before the flood, and in his own case when personally on earth, there was ultimate triumph after all that they met with from ungodly men.

   Thus, if we endure opposition and trials in the same way, we may also hope to triumph in heaven with our exalted Savior.

Likewise, you wives, be in subjection to your own husbands. On the duty here enjoined, see the notes on 1 Corinthians 11:3 and following, and on Ephesians 5:22.

That, if any obey not the word. This refers to the word of God, the gospel. It means if any wives have husbands who are not true Christians.

This situation would likely occur when the gospel was first preached, as it does now, because wives might be converted even if their husbands were not. It cannot be inferred from this that they married unbelieving husbands after they themselves had become Christians.

The term "word" here refers particularly to the gospel as preached. The idea is that if husbands were regardless of the preached gospel—if they would not attend preaching, were unaffected by it, or openly rejected it—there might still be hope for their conversion through the Christian influence of a wife at home. In such cases, a duty of special importance rests upon the wife.

They also may without the word be won. In some other way than by preaching. This does not mean that they would be converted independently of the influence of truth—for truth is always the instrument of conversion (James 1:18; John 17:17)—but that it was to be by another influence than preaching.

By the conversation of the wives. By the conduct or deportment of their wives. See the notes on Philippians 1:27.

The word conversation, in the Scriptures, is never confined, as it is now with us, to oral discourse, but denotes conduct in general. It includes indeed "conversation" as the word is now used, but it embraces also much more—including everything that we do. The meaning here is that the habitual deportment of the wife was to be such as to show the reality and power of religion; to show that it had such influence on her temper, her words, her whole deportment, as to demonstrate that it was from God.

While they behold your chaste conversation. Your pure conduct. The word chaste here (agnhn) refers to purity of conduct in all respects, and not merely to chastity in the strict sense. It includes that, but it also embraces much more. The conduct of the wife is to be in all respects pure; and this is to be the grand instrumentality in the conversion of her husband. A wife may be strictly chaste, and yet there may be many other things in her conduct and temper which would mar the beauty of her piety, and prevent any happy influence on the mind of her husband.

Coupled with fear. The word fear, in this place, may refer either to the fear of God, or to a proper respect and reverence for their husbands (Ephesians 5:33). The trait of character which is referred to is that of proper respect and reverence in all the relations which she sustained, as opposed to a trifling and frivolous mind. Leighton suggests that the word fear here relates particularly to the other duty enjoined—that of chaste conversation—"fearing the least stain of chastity, or the very appearance of anything not befitting it. It is a delicate, timorous grace, afraid of the least air, or shadow of anything that has but a resemblance of compromising it, in carriage, or speech, or apparel."

Whose adorning. Whose ornament. The apostle refers here to a woman's propensity to seek what would be considered ornamental, or what will appear well in the sight of others and commend her to them. This desire is deeply rooted in human nature and, therefore, is not wrong when properly regulated.

The only question is, what is the true and appropriate ornament? What should be primarily sought as the right kind of adorning? The apostle does not condemn true ornament, nor does he condemn the desire to appear in such a way as to secure the esteem of others. God does not condemn real ornament. The universe is full of it.

The colors of the clouds and of the rainbow; the varied hues of flowers; the plumage of birds, and the covering of many animals of the forest; the green grass; the variety of hill and dale; the beauty of the human complexion, the ruddy cheek, and the sparkling eye—all are of the nature of ornament.

They are something added to what would be merely useful, to make them appear well. Few, if any, of these things are absolutely necessary to the things to which they are attached. For the eye could see without the various beautiful tints drawn upon it, the lips and cheeks could perform their functions without their beautiful tints, and the plant world could exist without the variegated colors painted on it. But God intended that this should be a beautiful world, that it should appear well, and that there should be something more than mere utility.

The true notion of ornament or adorning is that which will make any person or thing appear well, or beautiful, to others; and the apostle does not prohibit that which would have this effect in the wife. The main thing she was to seek was not that which is merely external, but that which is internal, and which God regards as of such great value.

Let it not be that outward adorning. Let this not be the main or principal thing; let her heart not be set on this. The apostle does not say that she should wholly neglect her personal appearance, for she has no more right to be offensive to her husband by neglecting her personal appearance than by an overly meticulous attention to it. Religion promotes neatness, cleanliness, and proper attention to our external appearance according to our circumstances in life, just as certainly as it promotes the internal virtue of the soul. On this whole passage, see the notes on 1 Timothy 2:9 and 1 Timothy 2:10.

Of plaiting the hair. See the notes on 1 Timothy 2:9; compare to the notes on Isaiah 3:24.

Great attention is paid to this in the East, and it is to this that the apostle here refers. "The women in the eastern countries," says Dr. Shaw (Travels, p. 294), "aim to have their hair hang down to the ground, which they collect into one lock on the back of the head, binding and plaiting it with ribbons. Above this, or on the top of their heads, persons of higher status wear flexible plates of gold or silver, variously cut and engraved to imitate lace." We should not suppose that merely braiding or plaiting the hair is improper, for there may be no more simple or convenient way of disposing of it.

But the allusion here is to the excessive care that then prevailed, and especially to their setting the heart on such ornaments rather than on the internal adorning. It may not be easy to determine the exact limit of propriety regarding the method of arranging hair or any other ornament; however, those whose hearts are right generally have little difficulty with this subject. Every bodily ornament, however beautiful, will soon be laid aside; the soul's adornment will endure forever.

And of wearing of gold. The gold specifically referred to here is probably that which was interwoven in the hair and was a common female ornament in ancient times. Thus Virgil says, erines nodantur in aurum. And again, erinera implicat auro. (See Homer, Iliad 2.872; Herodotus 1.82; and Thucydides 1.6.) The wearing of gold in the hair, however, was more common among women of lax morals than among virtuous females (Pollux 4.153). It cannot be supposed that all wearing of gold on the person is wrong, for there is nothing evil in gold itself, and there may be some articles of clothing made of gold that in no way draw the affections away from higher things and may do nothing to endanger piety.

The meaning is that such ornaments should not be sought. Christians should in no way be distinguished by them; these adornments should not consume their time and attention. Christians should dress in such a way as to show that their minds are occupied with nobler things. In their clothing, they should be models of neatness, economy, and simplicity.

If it is said that this expression teaches that it is wrong to wear gold at all, it may be replied that, on the same principle, it would follow that the next clause teaches that it is wrong to put on apparel at all. There is really no difficulty with such expressions. We are to dress decently and in a manner that will attract the least attention, and we are to show that our hearts are supremely interested in more important things than outward adornment.

Or of putting on of apparel. That is, this is not to be the ornament we primarily seek, or for which we are distinguished. We are to desire a richer and more permanent adornment—that of the heart.

But let it be the hidden man of the heart. This expression is substantially the same as that of Paul in Romans 7:22, the inward man. See the notes on Romans 7:22.

The word "hidden" here means that which is concealed; that which is not made apparent by the dress, or by ornament. It lies within, pertaining to the affections of the soul.

In that which is not corruptible. Properly, this means "in the incorruptible ornament of a meek and quiet spirit." This is said to be incorruptible in contrast to gold and apparel.

Gold and apparel will decay, but the internal ornament is ever-enduring. The meaning is that whatever pertains to outward decoration, however beautiful and costly, is fading, while that which pertains to the soul is enduring.

As the soul is immortal, so all that tends to adorn it will be immortal too. Conversely, as the body is mortal, so all with which it can be invested is decaying and will soon be destroyed.

The ornament of a meek and quiet spirit. This refers to a calm temper, a contented mind, a heart free from passion, pride, envy, and irritability—a soul not subject to the agitations and vexations of those who live for fashion and seek to be distinguished for external adorning.

The connection here shows that the apostle refers to this not only as something of great price in the sight of God, but also as something that would tend to secure the affection of their husbands and win them to embrace the true religion (1 Peter 3:1–2).

Therefore, he recommends that, instead of seeking external ornaments, they seek those of the mind and heart. These are more agreeable to their husbands, better adapted to win their hearts to religion, and are what would be most permanently valued. In regard to this point, we may observe the following:

1. There are, undoubtedly, some husbands who are pleased with excessive ornaments in their wives and who take pleasure in seeing them decorated with gold, pearls, and costly array.

2. All husbands are pleased and gratified with suitable attention to personal appearance on the part of their wives. It is as much the duty of a wife to be clean in her person and neat in her habits in the presence of her husband as in the presence of strangers. No wife can hope to secure the permanent affection of her husband if she is not attentive to her personal appearance in her own family, especially if, while careless of her personal appearance in her husband’s presence, she makes it a point to appear gaily dressed before others.

3. Yet, the decoration of the body is not all, nor is it the principal thing a husband desires. He primarily desires in his wife the more permanent adorning that pertains to the heart. Let it be remembered:

   • A large part of the ornaments on which females value themselves are lost to a great extent on the other sex. Many a man cannot tell the difference between diamonds and cut glass, or paste in the form of diamonds. Few are such connoisseurs in female ornaments as to appreciate at all the difference in the quality or color of silks, shawls, and laces, which might appear so important to a female eye.

     The fact is, those personal ornaments that to females appear of so much value are much less regarded and prized by men than they often suppose. It is rare for a man to be so thoroughly skilled in the knowledge of fashion distinctions as to appreciate that on which a female heart often so much prides itself; and it is no great credit to him if he can do this. His time usually, unless he is a draper or a jeweler, might have been much better employed than in making those acquisitions necessary to qualify him to estimate and admire the peculiarities of gay female apparel.

   • But a man has a real interest in what constitutes the ornaments of the heart. His happiness in his relationship with his wife depends on these. He knows what is denoted by a kind temper, gentle words, a placid brow, a modest and patient spirit, a heart that is calm in trouble and is affectionate and pure, and freedom from irritability, fretfulness, and impatience; and he can fully appreciate the value of these things.

     No professional skill is necessary to qualify him to see their worth, and no acquired tact in discrimination is requisite to enable him to estimate them according to their full value. A wife, therefore, if she would permanently please her husband, should seek the adorning of the soul rather than the body, the ornament of the heart rather than gold and jewels.

     The one can never be a substitute for the other. Whatever outward decorations she may have, unless she has a gentleness of spirit, a calmness of temper, a benevolence and purity of soul, and a cultivation of mind that her husband can love, she cannot calculate on his permanent affection.

Which is in the sight of God of great price. This means it is of great value, like something for which a large price is paid. God has shown His sense of its value in several ways:

• By commending it so often in His word;

• By making religion consist so much in it, rather than in high intellectual endowments, learning, skill in the arts, and valor; and

• By the character of His Son, the Lord Jesus, in whom this was so prominent a characteristic.

Sentiments similar to what is stated here by the apostle often occur in heathen classical writers. There are some remarkable passages in Plutarch strongly resembling it: "An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet, but those things which are an evident proof of gravity, regularity, and modesty." —Conjugalia Praecepta, c. xxvi.

When the wife of Phocion, a celebrated Athenian general, was visited by a lady elegantly adorned with gold, jewels, and pearls in her hair, the visitor drew attention to the elegance and costliness of her own attire. "My ornament," said Phocion's wife, "is my husband, now for the twentieth year general of the Athenians." —Plutarch's Life of Phocion.

The Sicilian tyrant sent garments and tissues of great value to Lysander's daughters, but Lysander refused them, saying, "These ornaments will rather embarrass my daughters than adorn them." —Plutarch.

Similarly, in the fragments of Naumachius, as quoted by Benson, there is a precept much like this: "Do not be too fond of gold, neither wear purple hyacinth about your neck, nor the green jasper, of which foolish persons are proud. Do not covet such vain ornaments, neither view yourself too often in the mirror, nor twist your hair into a multitude of curls," etc.

For after this manner, in the old time. The allusion here is particularly to the times of the patriarchs, and the object of the apostle is to state another reason why they should seek that kind of ornament which he had been commending. The reason is, that this characterized the pious and honored females of ancient times—those females who had been most commended by God, and who were most worthy to be remembered on earth.

Who trusted in God. Greek, "Who hoped in God;" that is, who were truly pious. They were characterized by simple trust or hope in God, rather than by a fondness for external adorning.

Adorned themselves. Namely, with a meek and quiet spirit, manifested particularly by the respect shown for their husbands.

Being in subjection unto their own husbands. This was evidently a characteristic of the early periods of the world; and piety was understood to consist largely in proper respect for others, according to the relations they had with them.