John Calvin Commentary 1 Peter 3:7

"Ye husbands, in like manner, dwell with [your wives] according to knowledge, giving honor unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life; to the end that your prayers be not hindered." — 1 Peter 3:7 (ASV)

Likewise, ye husbands, dwell with them. From husbands he requires prudence; for dominion over their wives is not given to them, except on this condition, that they exercise authority prudently. Then let husbands remember that they need prudence to perform their duty rightly.

Doubtless, many foolish things must be endured by them, and many unpleasant things must be borne with; and they must at the same time beware that their indulgence does not foster folly. Hence, Peter's admonition is not in vain, that husbands ought to cohabit with them as with a weaker vessel.

Part of the prudence which he mentions is that husbands honor their wives. For nothing destroys the friendship of life more than contempt; nor can we really love any but those whom we esteem, for love must be connected with respect.

Moreover, he employs a twofold argument to persuade husbands to treat their wives honorably and kindly. The first is derived from the weakness of the sex; the other, from the honor with which God favors them. These things indeed seem in a manner contrary—that honor ought to be given to wives because they are weak, and because they excel; but these things agree well together where love exists.

It is evident that God is despised in His gifts unless we honor those on whom He has conferred any excellence. But when we consider that we are members of the same body, we learn to bear with one another and mutually to cover our infirmities. This is what Paul means when he says that greater honor is given to the weaker members (1 Corinthians 12:23), precisely because we are more careful in protecting them from shame.

Then Peter, not without reason, commands that women should be cared for and honored with kind treatment because they are weak. And just as we more easily forgive children when they offend through inexperience of age, so the weakness of the female sex should prevent us from being too rigid and severe towards our wives.

The word vessel, as is well known, in Scripture means any sort of instrument.

Being heirs together (or co-heirs) of the grace of life. Some copies have “of manifold grace;” others, instead of “life,” have the word “living.” Some read “co-heirs” in the dative case, which makes no difference in the sense. Others insert a conjunction between manifold grace and life; this reading is the most suitable.

For since the Lord is pleased to bestow the same graces in common on husbands and wives, He invites them to seek an equality in them; and we know that those graces in which wives are partakers with their husbands are manifold. For some belong to the present life, and some to God’s spiritual kingdom. He afterwards adds that they are also co-heirs of life, which is the chief thing. And though some are strangers to the hope of salvation, yet since it is offered by the Lord to them no less than to their husbands, this is a sufficient honor to the sex.

That your prayers be not hindered. For God cannot be rightly called upon unless our minds are calm and peaceable. Among strifes and contentions, there is no place for prayer. Peter indeed addresses the husband and the wife when he bids them to be at peace with one another, so that they might pray to God with one mind.

But from this we may gather a general doctrine: that no one ought to come to God unless he is united to his brethren. Then, just as this reason ought to restrain all domestic quarrels and strifes, so that each one of the family may pray to God; so in common life it ought to be, as it were, a bridle to check all contentions. For we are more than insane if we knowingly and willfully close up the way to God’s presence by prayer, since this is the only asylum of our salvation.

Some offer this explanation: that intercourse with the wife ought to be sparing and temperate, lest too much indulgence in this respect should prevent attention to prayer, according to that saying of Paul: Defraud not one another, unless by consent for a time, that ye may give yourselves to fasting and prayer (1 Corinthians 7:5).

But Peter’s doctrine extends wider: and furthermore, Paul does not mean that prayers are interrupted by mutual cohabitation. Therefore, the explanation which I have given ought to be retained.